m 


m  ll 


JH 

rail! 

JHI: 

'%'■•' 

111 


,<<! 


1 


1 


Jiftll 

H 

Hi 


1 


SS^ 


LIBRARY 

Shrolojiuat  ^eminavy, 


No.  ( hst . 

No.    Sin  If. 

No.  Book, 


(  VCETON.  A.  •/. 
Division 

Section 


-DE 


7/7- ?/t 


WORKS 


REV.  CHARLES  BRIDGES,  I.A. 

VICAR    OF    OLD   NEWTON,    SUFFOLK. 


VOL.  III. 

EXPOSITION    OF    PSALM    CXIX., 

AND 

MEMOIR  OF  MARY  JANE  GRAHAM. 


NEW  YORK: 
ROBERT  CARTER  &  BROTHERS, 

No.     285    BROADWAY. 
1849. 


EXPOSITION  OF  PSALI  CXIX: 


AS    ILLUSTRATIVE    OF    THE 


CHARACTER  AND  EXERCISES 


CHRISTIAN     EXPERIENCE, 


REV.  CHARLES  BRIDGES,  M.A. 

VICAR    OF    OLD    NEWTON,    SUFFOLK. 

AUTHOR   OF   "EXPOSITION   OF  PROVERBS,"   "CHRISTIAN   MINISTRY,"   "MEMOIR    OF 
MARY   JANE   GRAHAM,"    ETC. 


FROM  THE  SEVENTEENTH  LONDON  EDITION. 


NEW  YORK: 
ROBERT  CARTER  &  BROTHERS 

No.     285     BROADWAY. 
1849. 


R.  CR/LIOHEAD'S  1-OWER  PRESS, 
112  PULTON  STREET. 


PREFACE. 


A  considerable  portion  of  the  Sacred  Volume  (as  the  Books  of  Psalms 
and  Canticles  in  the  Old  Testament,  and  a  large  part  of  the  several  Epis- 
tles in  the  New  Testament)  is  occupied  with  the  interesting  subject  of 
Christian  Experience ;  and  exhibits  its  character,  under  different  dispen- 
sations of  religion,  and  diversified  with  an  endless  variety  of  circumstan- 
ces, as  ever  essentially  the  same.  As  the  same  features  of  countenance 
and  elevation  of  stature  have  always  marked  the  human  species  in  the 
midst  of  the  creation  of  God  ;  so  an  identity  of  feature  and  "  measure  of 
the  stature  of  the  fulness  of  Christ"  has,  in  all  ages,  and  under  every 
shade  of  outward  difference,  distinguished  the  family  of  God  as  "  the 
people  that  should  dwell  alone,  and  should  not  be  reckoned  among  the 
nations."1  This  indeed  was  to  have  been  expected.  Human  nature  has 
undergone  no  change  since  the  fall.  In  its  unrenewed  state  it  is  still 
captivated  in  the  same  chains  of  sin;  and,  when  renewed,  it  is  under  the 
influence  of  the  same  Spirit  of  grace.  "  That  which  is  born  of  the  flesh 
is  flesh ;  and  that  which  is  born  of  the  Spirit  is  spirit."'2  We  might 
therefore  have  conceived,  that  the  modern  believer,  when  employed  in 
tracing  the  records  of  Patriarchal  or  Mosaical  experience,  will  mark  in 
the  infirmities  of  the  ancient  people  of  God  a  picture  of  his  own  heart, 
"  answering,  as  in  water  face  answereth  to  face  ;3  and  in  comparing  their 
external  exercises  with  his  own,  will  be  ready  to  acknowledge,  "  All 
these  worketh  that  one  and  the  self-same  Spirit,  dividing  to  every  man 
severally  as  he  will."4 

In  this  view,  it  is  the  object  of  this  work  to  exhibit  an  Old  Testament 
believer  in  a  New  Testament  garb,  as  one  "  walking  in  the  same  spirit, 
and  in  the  same  steps"  with  ourselves ;  and,  in  bringing  his  features  of 
character  to  the  Evangelical  standard,  it  is  presumed,  that  the  correspon- 
dence will  be  found  to  be  complete.  "Faith  which  worketh  by  love"6 
— the  fundamental  distinction  of  the  Gospel — pervades  the  whole  man  ; 
with  at  least  an  implied  reference  to  the  one  way  of  access  to  God,0  and 
a  distinct  regard  alike  to  the  promises,7  and  to  the  precepts,8  of  Divine 
revelation.  Nor  are  the  workings  of  this  principle  delineated  with  less 
accuracy.  In  all  the  variety  of  Christian  feelings  and  holy  conduct,  we 
observe  its  operations  leading  the  soul  into  communion  with  God,  and 
moulding  every  part  into  a  progressive  conformity  to  his  image.  When 
we  view  the  "  man  after  God's  own  heart  " — taking  God  for  his  portion" 

1  Numbers  xxiii.  9.  ~  John  iii.  6.  3  Prov.  xxvii.  19. 

*  1  Cor.  xii.  11.  s  Gal.  v.  6.  6  Verses  41,  88,  132,  135. 

t  Verses  25,  32,  49,  74,  169,  170.  »  Verses  66,  166.  »  Verse  57. 


IV  PREFACE. 

— associating  with  his  people,1  and  feeding  upon  his  word  ;a  when  we 
mark  his  zeal  for  his  Master's  glory  :3  his  devotedness4  and  self-denial5 
in  his  Master's  work — when  we  see  him  ever  ready  to  confess  his 
name,0  to  bear  his  reproach,'  and  caring  only  to  answer  it  by  a  more 
steady  adherence  to  his  service8 — do  we  not  in  those  lineaments  of  char- 
acter recognize  the  picture  of  one,  who  in  after  times  could  turn  to  the 
churches  of  Christ,  and  say,  "Wherefore  I  beseech  you,  be  ye  followers 
of  me  ?"9  Or  can  we  recollect  the  Psalmist's  insight  into  the  extent  and 
spirituality  of  the  law  of  God,10  and  his  continual  conflict  with  indwelling 
sin11 — awakening  in  him  the  spirit  of  wrestling  prayer,12  and  confidence  in 
the  God  of  his  salvation13 — and  not  be  again  forcibly  reminded  of  him, 
who  has  left"  upon  record  the  corresponding  history  of  his  own  experience 
— "  We  know  that  the  law  is  spiritual :  but  I  am  carnal,  sold  under  sin : 
I  was  alive  without  the  law  once;  but  when  the  commandment  came, 
sin  revived,  and  I  died  ;  O  wretched  man  that  I  am  !  who  shall  deliver 
me  from  the  body  of  this  death  ?  I  thank  God,  through  Jesus  Christ  our 
Lord  !"14  In  short,  let  his  instancy  in  prayer15  and  praise10  be  remembered 
— his  determined17  and  persevering18  cultivation  of  heart-religion19  and 
practical  holiness,20  his  hungering  and  thirsting  after  righteousness  ;21  his 
jealous  fear2  and  watchful  tenderness23  against  sin,  and  regard  for  the 
honor  of  his  God  ;24  his  yearning  compassion  over  his  fellow-sinners  ;26 
his  spiritual  taste  ;20  his  accurate  discernment  ;27  the  "  simplicity  "  of  his 
dependence,28  and  the  godly  "  sincerity  "  of  his  obedience,20  his  peace  of 
mind  and  stability  of  profession  ;30  his  sanctified  improvement  of  the  cross  ;31 
his  victory  over  the  world  ;32  his  acknowledgment  of  the  Lord's  mercy  :33 
his  trials  of  faith  and  patience  ;M  his  heavenly  liberty  in  the  ways  of  God,35 
his  habitual  living  in  his  presence,36  and  under  the  quickening,37  restrain- 
ing,38 directing,39  and  supporting40  influence  of  his  word — let  these  holy 
exercises  be  considered — either  separately,  or  as  forming  one  admirable  con- 
centration of  Christian  excellence — and  what  do  we  desire  more  to  com- 
plete the  portrait  of  a  finished  servant  of  God  upon  the  Divine  model  ?  Is 
not  this  a  visible  demonstration  of  the  power  of  the  word,  in  "  perfecting 
the  man  of  God  and  furnishing  him  thoroughly  unto  all  good  works?"41 

Having  explained  the  Evangelical  character  of  this  Psalm,  we  may 
notice  its  peculiar  adaptation  to  Christian  experience.  It  may  be  con- 
sidered as  the  journal  of  one,  who  was  deeply  taught  in  the  things  of 
God — long  practised  in  the  life  and  walk  of  faith.  It  contains  the  anat- 
omy of  experimental  religion — the  interior  lineaments  of  the  family  of 
God.     It  is  given  for  the  use  of  believers  in  all  ages,  as  an  excellent 

i  Verses  63,  79.  2  Verses  47,  48,  97,  111. 

3  Verse  139.  *  Verse  38.                          5  Verse  62. 
6  Verses  45,  46,  115,  172.                                                      ^  Verses  "23,  69,  87.  141. 

»  Verses  51,  78,  157.  »  1  Cor.  iv.  16.  >°  Verse  96. 

"  Verses  113,  163.  12  Verses  25,  28.  ™  Verses  111,  176. 

M  Rom.  vii.  9,  14,  24,  25.  «  Verses  145—149.  "  Verse  164. 

»  Verses  5,  36,  80.  «  Verses  44,  102,  112.  »  Verses  30—32,  59,  60. 

2u  Verses  106,  167,  168.  21  Verses  20,  40,  131,  174. 

22  Verse  161.  23  Verses  11,  37,  133.  24  Verse  39. 

25  Verses  53,  136,  158.  2G  Verses  103,  140. 

27  Verses  98—100.  104,  129,  130.  23  Verses  8,  10,  86,  116,  117. 

29  Verses  104,  128.  3°  Verse  165.  31   Verses  67,  71,  75. 

32  Verses  1  1,  36,  72,  107.  162.  33  Verses  64,  65,  68. 

34  Verses  81— 83,  107,  123.  3">  Verses  32,  15.  3"  Verse  1C8. 

37  Verses  50,  93.  33  Verse  101.  39  Verses  9,  24,  30,  105. 

<°  Verses  92,  143.  «'  2  Tim,  iii.  16,  17. 


PREFACE.  V 

touchstone  of  vital  godliness — a  touchstone  which  appears  especially 
needful  in  this  day  of  profession  ;  not — as  warranting  our  confidence  in 
the  Saviour,  or  as  constituting  in  any  measure  our  ground  of  acceptance 
with  God:  but  as  exciting  us  to  "give  diligence  to  make  our  calling 
and  election  sure,"1  and  quicken  our  sluggish  steps  in  the  path  of  self, 
denying  obedience.  The  Writer  is  free  to  confess,  that  his  main  design 
in  the  study  of  this  Psalm  was  to  furnish  a  correct  standard  of  Evangel- 
ical sincerity  for  the  habitual  scrutiny  of  his  own  heart ;  and  if,  in  the 
course  of  this  Exposilion,  any  suggestion  should  be  thrown  out,  to  call 
the  attention  of  his  fellow-christians  to  this  most  important,  but  alas  !  too 
much  neglected,  duty,  he  will  have  reason  to  "  rejoice  in  the  day  of 
Christ,  that  he  has  not  run  in  vain,  neither  labored  in  vain."2  Never 
let  it  be  supposed,  that  a  diligent,  prayerful,  probing  examination  of  the 
"chambers  of  imagery/'  "  gendereth  unto  bondage."  Invariably  will  it 
be  found  to  establish  the  enjoy metit  of  Scriptural  assurance.  "  Hereby, 
we  know  that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 
him."3  As  therefore  the  preceptive  part  of  the  gospel  thus  becomes 
our  guide  in  the  happy  path  of  filial  obedience,  our  beloved  rule  of  duty, 
and  the  standard  of  our  daily  progress:  we  shall  learn  in  the  use  of  it  to 
depend  more  entirely  upon  the  Saviour;  fresh  energy  will  be  put  into 
our  prayers;  and  the  promises  of  pardon  and  grace  will  be  doubly  pre- 
cious to  our  souls. 

These  views  of  the  Divine  life  cannot  be  found  unfriendly  to  the  best 
happiness  of  mankind.  The  Psalm  opens  with  a  most  inviting  picture 
of  blessedness,  and  describes  throughout  the  feelings  of  one,  encompassed 
indeed  with  trials  superadded  to  the  common  lot  of  men,  but  yet  evidently 
in  possession  of  a  satisfying  portion — of  a  "joy,  with  which  a  stranger 
does  not  intermeddle."1  Of  those,  therefore,  who  would  affix  the  stigma 
of  melancholy  to  evangelical  religion,  we  are  constrained  to  remark,  that 
they  "  understand  neither  what  they  say,  nor  whereof  they  affirm."5 
The  children  of  Edom  have  never  tasted  the  "  clusters  of  Canaan,"  and 
cannot  therefore  form  any  just  estimate  of  that  goodly  land.  They  that 
have  spied  the  land  can  bring  a  good  report  of  it,  and  tell  them,  "Surely 
it  floweth  with  milk  and  honey,  and  this  is  the  fruit  of  it."0  "  The  work 
of  righteousness  is  peace  ;  and  the  effect  of  righteousness,  quietness  and 
assurance  for  ever."7 

The  structure  of  this  Psalm  is  peculiar — divided  into  twenty-two  parts 
— agreeing  with  the  number  of  the  letters  of  the  Hebrew  Alphabet — ■ 
each  part,  and  its  several  verses,  beginning  with  the  corresponding  letter 

»  2  Peter  i.  10. 

2  '  I  know  of  no  other  part  of  the  Holy  Scriptures'  (remarks  a  profound  divine)  '  where 
the  nature  and  evidences  of  true  and  sincere  godliness  are  so  fully  and  largely  insisted 
on  and  delineated  as  in  the  119th  Psalm.  The  Psal  nist  declares  his  design  in  the  first 
verses  of  the  Psalm,  keeps  his  eye  on  it  all  along,  and  pursues  it  to  the  end.  The  excel- 
lence nf  holiness  is  represented  as  the  immediate  object  of  a  spiritual  taste  and  delight. 
God's  law — that  grand  expression  and  emanation  of  the  holiness  of  God's  nature,  and 
prescription  of  holiness  to  the  creature — is  all  along  represented  as  the  great  object  of 
the  love,  the  complacence,  and  the  rejoicing  of  the  gracious  nature,  which  prizes  God's 
commandments  "above  gold,  yea,  the  finest  gold;"  and  to  which  they  are  "  sweeter 
than  the  honey  and  the  honey-comb.'  "  —  Edwards  on  Religious  Affections,  part  iii.  sect, 
iii.  '  The  ordinary  and  serious  breathing  of  my  soul'  (observes  a  deeply  spiritual 
thinker,)  '  is  such  as  that  of  the  Psalmist  throughout  the  119th  Psalm.' — Habjburloris 
Life. 

3  John  iii.  9,  with  18,  20,  21.  *  Proverbs  xiv.  10.  s  i  Timothy  i.  7. 

6  Numbers  xiii.  27.  7  Isaiah  xxii.  17. 


VI  PREFACE. 

of  the  Alphabet.1  The  whole  Psalm  is  in  the  form  of  an  ejaeulatory  ad- 
dress, with  the  exception  of  the  first  three  verses,  which  may  almost  be 
considered  as  the  preface  to  the  whole,  and  one  other  verse  in  the  course 
of  it,  where  the  man  of  God  rebukes  the  ungodly  from  his  presence,  as 
if  intrud'ng  into  his  "  hiding-place,"  and  interrupting  his  communion 
with  his  God.2  It  is  not  always  easy  to  trace  the  connection  between 
the  several  verses;  at  least  not  beyond  the  several  divisions  of  the  Psalm. 
Probably  nothing  more  was  intended,  than  the  record  of  the  exercises  of 
his  own  heart  at  different  periods,  and  under  different  circumstances. 
If,  however,  they  are  not  links  on  the  same  chain,  in  continuous  and  un- 
broken dependence — they  may  at  least  be  considered  as  pearls  upon  one 
string,  of  equal  though  independent  value.  The  prominent  character- 
istic of  the  Psalm  is  a  love  for  the  word  of  God,  which  is  brought  before 
us  under  no  less  than  ten  different  names,3  referring  to  some  latent  and 
distinguishing  properties  of  the  divine  word,  whose  manifold  excellencies 
and  perfections  are  thus  illustrated  with  much  elegant  variety  of  dic- 
tion.4 In  many  instances,  however,  the  several  terms  appear  to  have 
been  varied,  to  adapt  themselves  to  the  metre ;  while,  perhaps,  at  other 
times  they  may  be  promiscuously  used  for  the  whole  revelation  of  God;6 
that  the  view  of  its  inexhaustible  fulness  might  thus  conciliate  a  more  at- 
tentive regard  to  its  authority;  and  might  add  fresh  strength  to  the  obli- 
gation to  read,  believe,  love,  and  live  in  it. 

If  the  Writer  may  be  permitted  to  suggest  the  method  in  which  this 
Exposition  may  be  best  studied  to  advantage,  he  would  beg  to  refer  to 
the  advice  of  the  excellent  Philip  Henry  to  his  children — that  they 
should  '  take  a  verse  of  Psalm  cxix.  every  morning  to  meditate  upon, 
and  so  go  over  the  Psalm  twice  in  a  year  :r  '  and  that ' — said  he — '  will 
bring  you  to  be  in  love  with  all  the  rest  of  the  Scripture.'*  The  writer 
does  not  presume  to  suppose,  that  this  superficial  sketch  will  supply  food 
for  meditation  year  after  year.  Yet  he  ventures  to  hope,  that  it  may 
have  its  use,  in  directing  the  attention  from  time  to  time  to  a  most  pre- 
cious portion  of  Holy  Writ;  which,  however  unfrui  ful  it  may  have 
proved  to  the  undiscerning  mind,  will  be  found  by  the  serious  and  intel- 


1  Intelligimus  ideo  per  literas  Hcbroeorum,  Psalmum  hunc  esse  digestum,  ut  homo 
noster,  tanquam  parvulus,  et  ab  infantia  per  literarum  elementa  formatus,  quibus  setas 
puerilis  assuevit,  usque  ad  maturitatem  virtutis  exerceat. — Ambrose. 

2  Verse  115,  with  113,  114. 

3  Sur.h  as  way,  law,  judgments,  words,  statutes,  commandments,  precepts,  testimo- 
nies, righteousness,  truth. 

4  Rev  T.  H.  Home's  Introduction  to  Scripture,  vol.  ii.  53G. 

5  As  a  proof  of  the  promiscuous  and  extended  application  of  those  terms,  whose  defi- 
nite sense  is  restricted  to  particular  parts  of  revelation — we  may  mark  the  use  of  the 
word  "law"  applied  by  our  Saviour  to  quotations  from  the  book  of  Psalms.  Compare 
John  xv.  25,  with  Psalm  xxxv.  Hi:  Ixix.  4;  also  John  x.  34,  with  Psalm  lxxxii.  6. 
'  Under  this  word — "law" — Calvin  observes — 'there  is  no  doubt,  but  that  David  com- 
prehended the  sum  of  all  the  doctrine,  which  God  gave  to  his  church."  Sermons  on 
Psalm  cxix.  verse  153.     Compare  Psalm  xix.  7,  margin. 

6  P.  Henry's  Life,  William's  Edition,  p.  247.  In  conformity  with  this  rule,  we  find 
his  godly  daughter  writing  thus  in  her  diary: — 1687,  8.  March  0,  Friday  morning.  I 
have  been  of  late  taking  some  pains  to  learn  by  heart  Psalm  cxix.  and  have  made  some 
progress  therein.'  Extracted  from  Mrs.  Savage's  MSS.  in  P.  Henry's  Life— Ditto. 
As  an  illustration  of  the  view  given  by  this  excellent  man  of  the  importance  of  this 
Psalm,  an  Index  is  added  to  this  work  of  the  several  matters  more  or  less  touched  upon  ; 
to  which,  as  well  as  to  the  texts  referred  to  throughout  the  work,  the  reader's  attention 
is  invited. 


PREFACE.  Vll 

ligent  reader  to  be  "  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction,  in  righteousness."1 

The  composition  of  this  work  has  been  diversified,  with  as  much  va- 
riety as  the  nature  of  the  subject  would  allow.  The  descriptive  charac- 
ter ofth?  book  will  be  found  to  be  interspersed  with  matter  of  discussion, 
personal  address,  hints  for  self-inquiry,  and  occasional  supplication,  with 
the  earnest  endeavor  to  cast  the  mind  into  a  meditative,  self-scrutinizing, 
devotional  frame,  in  which  the  new  creature  is  strengthened,  and  in- 
creases, and  goes  on  to  perfection.  Such,  however,  as  the  work  is,  the 
Writer  would  commend  it  to  the  gracious  consideration  of  the  great  Head 
of  the  Church :  imploring  pardon  for  what  in  it  may  be  his  own,  and  a 
blessing  on  what  may  be  traced  to  a  purer  source  : — and  in  giving  both 
the  pardon  and  the  blessing,  may  his  holy  name  be  abundantly  glorified.2 

1  2  Tim.  iii.  16.  Luther  professed  that  he  prized  this  Psalm  so  highly,  that  he  would 
not  take  the  whole  world  in  exchange  for  one  leaf  of  it.  Bishop  Cowper  sweetly  calls  it 
— 'a  Holy  Alphabet — so  plain  that  children  may  understand  it — so  rich  and  instructive 
that  the  wisest  and  most  experienced  may  every  day  learn  something  from  it.'  Added 
to  this  and  other  testimonies  before  given,  we  give  the  remarks  of  a  deeply  experimental 
and  solid  divine: — '  I  am  now,'  writes  the  Rev.  H.  Venn  to  one  of  his  correspondents — 
'upon  the  point  of  expounding  the  119th  Psalm,  which  I  never  did  go  through;  yet  I 
know  not  any  part  of  Scripture  much  more  profitable.  In  that  Psalm,  the  whole  inner 
man  is  delineated,  and  the  several  changing  frames  of  our  poor  hearts,  and  the  several 
blessed  motions  and  inspirations  of  the  Holy  Spirit  are  touched  in  a  very  affecting  man- 
ner. This  is  the  Psalm  I  have  often  had  recourse  to,  when  I  could  find  no  spirit  of 
prayer  in  my  own  heart,  and  at  length  the  fire  was  kindled,  and  I  could  pray.  What 
has  been  your  experience  regarding  this  extraordinary  Psalm  1  I  know  you  do  not  read 
the  Scriptures  idly,  and  without  self-application.  Have  you  not  found  it  pleasant  and 
nourishing  to  your  soul,  and  fastening  upon  your  mind.' — (Life  and  Correspondence,  p. 
410.)  Identical  with  this  representation  was  the  use  and  blessing  which  H.  Martyn 
found  in  this  Psalm, — '  found  some  devotion  in  learning  some  of  119th  Psalm. — In  the 
evening  grew  better  by  reading  Psalm  119,  which  generally  brings  me  into  a  spiritual 
frame  of  mind.  My  mind  was  beginning  to  sink  into  discontent  at  my  unprofitable- 
ness;  but  by  reading  some  of  Psalm  119,  and  prayer,  I  recovered.'  Again  in  a  fretful 
frame — '  It  was  not  till  I  learnt  some  of  Psalm  1 19  that  I  could  return  to  a  proper  spirit. 
Again — 'the  119th  Psalm  was  very  solemnizing.' — See  his  interesting  Journals,  just 
published,  vol.  i.  pp.  75,  114,  118,  175,  193,  194. 

2  Domine  Deus,  quaecunque  dixi  de  tuo,  agnoscant  et  tui.  Siqua  de  meo,  et  tu  ig- 
nosce  et  tui. — August.  Lib.  15,  de  Trin. 

Old  Newton  Vicarage, 
July  20th,  1827. 


PREFACE  TO  THE  SIXTEENTH  EDITION. 


The  Writer  gratefully  acknowledges  the  kind  indulgence,  with  which 
his  work  has  been  received  by  the  Church  of  Christ.  Oh!  may  his 
God  and  Saviour  have  all  the  glory,  while  he  is  humbled  in  thankfulness 
for  the  high  privilege  of  leading  his  fellow-sinners  into  the  "ways  of 
pleasantness  and  peace,"  and  of  ministering  to  the  spiritual  edification 
of  the  family  of  God  ! 

He  has  once  more  carefully  revised  the  work,  and  trusts  that  he  has 
been  enabled  to  give  increased  perspicuity  to  the  style,  and  a  deeper 
moulding  of  evangelical  statement  to  the  matter.  He  has  desired,  that 
every  page  should  be  lighted  up  with  the  beam  of  the  "  Sun  of  Righteous- 
ness," who  is  the  glory  of  the  Revelation  of  God — the  Christian's  "  All  in 
all."  He  has  endeavored  to  illustrate  true  religion,  as  the  work  of  the 
Divine  Spirit,  grounded  on  the  knowledge  of  Christ,  advancing  in  commun- 
ion with  Him,  and  completed  in  the  enjoyment  of  Him,  and  of  the  Father 
by  him.  He  has  also  aimed  to  elevate  the  standard  of  Christian  privi- 
lege, as  flowing  immediately  from  Him :  by  giving  such  a  Scriptural 
statement  of  the  doctrine  of  assurance,  as  may  quicken  the  slothful  to 
greater  diligence  in  their  holy  profession,  and  at  the  same  time  encour- 
age the  weak  and  fearful  to  a  clearer  apprehension  of  their  present  sal- 
vation. 

The  work  has  been  recently  translated  into  German  under  the  kind 
patronage  of  her  Majesty  the  Queen  Dowager.  The  Writer  requests 
the  prayers  of  his  Readers,  that  this  new  channel  of  usefulness  may  be 
abundantly  blessed  for  the  grand  object  of  extending  the  influence  of 
vital  religion  throughout  the  churches. 

Old  Nkwton  Vicarage, 
October  12,  1842. 


AN  EXPOSITION  OF  PSALM  CXIX. 


PART    I. 

1.  Blessed  are  the  undejiled  in  the  way.  who  walk  in  the  law  of  the  Lord. 

This  most  interesting  and  instructive  Psalm,  like  the  Psalter  it- 
self, 'opens  with  a  beatitude  for  our  comfort  and  encouragement, 
directing  us  immediately  to  that  happiness,  which  all  mankind  in 
different'  ways  are  seeking  and  inquiring  after.  All  would  secure 
themselves  from  the  incursions  of  misery ;  but  all  do  not  consider 
that  misery  is  the  offspring  of  sin,  from  which  therefore  it  is  neces- 
sary to  be  delivered  and  preserved,  in  order  to  become  happy  or 
"blessed."'1 

The  undejiled  character  described  in  this  verse  marks,  in  an 
evangelical  sense,  ';an  Israelite  indeed,  in  whom  is  no  guile]'2— not 
one  who  is  without  sin,  but  one  who  in  the  sincerity  of  his  heart 
can  say—"  that  which  I  do  I  allow  not."3  As  his  way  is,  so  is  his 
"walk"— "in  the  law  of  the  Lord."  He  is  "strengthened  in  the 
Lord,  and  he  walks  up  and  down  in  his  name"4 — his  "ears  hear- 
ing a  word  behind  him,  saying— this  is  the  way,  walk  ye  in  it— 
when  he  is  turning  to  the  right  hand  or  to  the  left."5  And  if  the 
pardon  of  sin,  imputation  of  righteousness,0  the  communion  of 
saints,  and  a  sense  of  acceptance  with  God  ;7— if  protection  in  prov- 
idence and  grace,8  and,  finally  and  for  ever,  the  beatific  vision,9 
are  the  sealed  privileges  of  his  upright  people,  then  there  can  be  no 
doubt,  that  "blessed  are  the  undejiled  in  the  way."  And  if  tem- 
poral prosperity,10  spiritual  renovation  and  fruitfulness,11  increasing 
illumination,12  intercourse  with  the  Saviour,13  peace  within,14  and, 
throughout  eternity,  a  right  to  the  tree  of  life,15  are  privileges  of  in- 
calculable value  ;  then  surely  "  the  walk  in  the  law  of  the  Lord" 
is  "  the  path  of  pleasantness  and  peace."     "  Truly"— indeed  may 

i  Bp.  Home  on  Psalm  i.  1.  2  John  i.  47.     Comp.  Acts  xxiv.  16. 

3  Rom.  vii.  15.  4  Zech.  x.  12.  5  Isa.  xxx.  21. 

s  Ps.  xxxii.  1,  2,  with  Rom.  iv.  6—8.     '  1  John  i.  7.     8  2  Chron.  xvi.  9.    Job  i.  8,  10. 
9  Matt.  v.  8.  10  Joshua  i.  7,  8.     1  Tim.  iv.  8.     2  Chron.  xvii.  4,  5. 

ii  Ps.  i.  2.  3.  12  John  vii.  17.  13  lb.  xiv.  23;  xv.  14,  15. 

"  Vcr.  163.     Gal.  vi.  16.      Isa.  xxxii.  17.  15  Rev.  xxii.  14. 


10  EXPOSITION    OF    PSALM    CXIX. 

we  say — a  God  is  good  to  Israel,  even  to  such  as  are  of  a  clean 
heart."1 

But  let  each  of  us  ask — What  is  the  "  way"  of  my  heart  with 
God?  Is  it  always  an  "undefiled  way?"  Is  "iniquity"  never 
"  regarded  in  the  heart  ?"  Is  all  that  God  hates  habitually  lamented, 
abhorred,  forsaken?  "Search  me,  O  God,  and  know  my  heart: 
try  me,  and  know  my  thoughts ;  and  see  if  there  be  any  wicked 
way  in  me,  and  lead  me  in  the  way  everlasting."2 

Again — What  is  my  "walk?"  Is  it  from  the  living  principle 
of  union  with  Christ?  This  is  the  direct — the  only  source  of 
spiritual  life.  We  are  first  quickened  in  him.  Then  we  walk  in 
him  and  after  him.  Oh  !  that  this  my  walk  may  be  steady,  con- 
sistent, advancing !  Oh  !  that  I  may  be  ever  listening  to  my  Fa- 
ther's voice — "  I  am  the  Almighty  God ;  walk  before  me,  and  be 
thou  perfect  !"3 

Is  there  not  enough  of  defilement  in  the  most  "  undefiled  way" 
and  enough  of  inconsistency  in  the  most  consistent  '■'•walk"  to  en- 
dear to  us  the  gracious  declaration  of  the  gospel — "If  any  man 
sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the  Right- 
eous ?"" 

2.  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  uith  the  whole 

heart. 

The  "testimony"  in  the  singular  number,  usually  denotes  the 
whole  canon  of  the  inspired  writings — the  revelation  of  the  will  of 
God  to  mankind — the  standard  of  their  faith.5  "  Testimonies" 
appear  chiefly,  to  mark  the  preceptive  part  of  Scripture6 — that  part, 
in  which  this  man  of  God  always  found  his  spiritual  delight  and 
perfect  freedom.  Mark  his  language  :  "  I  have  rejoiced  in  the  way 
°f  thy  testimonies,  as  much  as  in  all  riches.  Thy  testimonies 
have  I  taken  as  an  heritage  for  ever  ;  for  they  are  the  rejoicing 
of  my  heart."7  Not  however  that  this  blessedness  belongs  to  the 
mere  outward  act  of  obedience  ;8  but  rather  to  that  practical  habit 
of  mind,  which  seeks  to  know  the  will  of  God  in  order  to  "keep" 
it.  This  habit  is  under  the  influence  of  the  promise  of  God — "I 
will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my  stat- 
utes, and  ye  shall  keep  my  judgments  and  do  them."9  And  in 
thus  "keeping  the  testimonies  of  God  "  the  believer  maintains  the 
character  of  one  that  "  seeks  him  with  the  whole  heart." 

Oh  !  how  many  seek,  and  seek  in  vain,  for  no  other  reason,  than 
because  they  do  not  "  seek  him  with  the  v  hole  heart  F  The 
worldling's  "  heart  is  divided ;  now  shall  he  be  found  faulty."10 
The  professor  "  with  his  mouth  shows  much  love;  but  his  heart 
goeth  after  his  covetousness."11  The  backslider  "  hath  not  turned 
unto  me  with  his  whole  heart,  but  feignedly,  saith  the  Lord."12 

1  Psalm  lxxiii.  1.  2  psaIm  exxxix.  23,  24.  3  Gen.  xvii.  1. 

*  1  John  ii.  1.  s  Comp.  Isa.  viii.  20.  «  Verse  138. 

7  Verses  14,  111.  8  Treasure  up  his  testimonies — Bp.  Horsley. 

8  Fzek.  xxxvi.  27.  10  Hos.  x.  2.  i'  Ezek.  xxxiii.  31. 
'»  Jer.  iii.  10. 


VEUSE    4.  11 

The  faithful,  upright  believer  alone  brings  his  heart,  his  whole 
heart,  to  the  Lord — "When  thou  saidst — Seek  ye  my  face,  my 
heart  said  unto  thee — Thy  face,  Lord,  will  I  seek."1  For  he  only 
has  found  an  object  that  attracts  and  (ills  his  whole  heart — and  if 
he  had  a  thousand  hearts,  would  attract  and  (ill  them  all.  He  has 
found  his  way  to  God  by  faith  in  Jesus.  In  that  way  he  continues 
to  seek.  His  whole  heart  is  engaged  to  know  and  love  more  and 
more.  Here  alone  the  blessing  is  enjoyed,  and  the  promise  made 
good — "  Ye  shall  seek  mc,  and  find  me,  when  ye  shall  search  for 
me  with  all  your  heart."'2 

But  let  me  not  shrink  from  the  question — Do  I  "keep  his  testi- 
monies'^ from  constraint  or  from  love?  Surely  when  I  consider 
my  own  natural  aversion  and  enmity  to  the  law  of  God,  and  the 
danger  of  self-deception  in  the  external  service  of  the  Lord,  I  have 
much  need  to  pray — -"  Incline  my  heart  to  thy  testimonies.  Give 
me  understanding — save  me,  and  I  shall  keep  thy  tesHmonies.V3 
And  if  they  are  blessed,  who  seek  the  Lord  with  their  whole  heart, 
how  am  I  seeking  him?  Alas!  with  how  much  distraction  ;  with 
how  little  heart-work !  Oh!  let  me  "seek  his  strength"  in  order 
to  "  seek  his  face."4 

Lord  !  search — teach— incline — uphold  me.  Help  me  to  plead 
thy  gracious  promise — "1  will  give  them  an  heart  to  know  me, 
that  1  am  the  Lord ;  and  they  shall  be  my  people,  and  I  will  be 
their  God  :for  they  shall  return  unto  me  with  their  whole  heart?* 

3.   They  also  do  no  iniquity  ;  they  walk  in  his  ways. 

This  was  not  their  character  from  their  birth.  Once  they  were 
doing-  nothing  but  iniquity.  It  was  without  mixture,  without 
cessation — from  the  fountain-head.6  Now  it  is  written  of  them — 
"they  do  no  iniquity?  Once  they  walked,  even  as  others,7  in  the 
way  of  their  own  hearts — "  enemies  to  God  by  wicked  works." 
Now  "  they  walk  in  his  ways?  They  are  "  new  creatures  in 
Christ;  old  things  are  passed  away;  behold!  all  things  are  be- 
come new."8  This  is  their  highly-privileged  state — "Sin  shall  not 
have  dominion  over  them :  for  they  are  not  under  the  law,  but  un- 
der grace."9  They  are  "  born  of  God,  and  they  cannot  commit 
sin :  for  their  seed  remaineth  in  them,  and  they  cannot  sin,  be- 
cause they  are  born  of  God."10  Their  hatred  and  resistance  of  sin 
are  therefore  now  as  instinctive,  as  was  their  former  enmity  and 
opposition  to  God.  Not  indeed  that  the  people  of  God  are  as  "  the 
saints  made  perfect,"  who  "do  no  inquity."     This  is  a  dream  of 

1  Psalm  xxvii.  8.  a  jer.  xxix.  13,  3  Verses  3G,  125,  145. 

*  Ps.  cv.  4.  5  Jer.  xxiv.  7. 

6  li  livery  imagination  of  the  thoughts  of  the  heart  is  evil — only  evil— continually." 
And  this  'God  saw ''—before  whom  "all  things  are  nalced  and  open" — who  searcheth 
the  heart,  and  therefore  cannot  be  mistaken.     Gen.  vi.  5. 

But  lest  we  should  conceive  this  to  be  the  picture  of  some  generation  of  so  peculiarly 
aggravated  a  character,  that  the  awful  demonstration  of  his  wrath  could  no  longer  be 
restrained,  this  testimony  is  repeated  by  the  same  Omniscient  Judge,  immediately  subse- 
quent to  the  flood,  (Gen.  viii.  21,)  and  confirmed  by  him  in  many  express  declarations, 
Jer.  xvii.  9,  10.     Matt.  xv.  19. 

i  Kph.  ii.  2,  3.     Col.  i.  21.        »  2  Cor.  v.  17.        »  Rom.  vi.  14.  "  1  John  iii.  1. 


12  EXPOSITION    OF    PSALM    CXIX. 

perfection — unscriptural  and  self-deluding.1  The  unceasing  advo- 
cacy of  their  Heavenly  Friend  evidently  supposes  the  indwelling 
power  of  sin,  to  the  termination  of  our  earthly  pilgrimage.  The 
supplication  also  in  the  prayer  of  our  Lord  teaches  them  to  ask  for 
daily  pardon  and  deliverance  from  "  temptation,"  as  for  "  daily 
Dread."2  Yes — to  our  shame  be  it  spoken — we  are  sinners  still ; 
yet — praised  be  God  ! — not  "  walking  after  the  course,"  not  "  ful- 
filling the  desires,"  of  sin.  The  acting  of  sin  is  now  like  the  mo- 
tion of  a  stone  upward,  violent  and  unnatural.  If  it  is  not  cast 
out,  it  is  dethroned.  We  are  not,  as  before,  "  its  willing  people," 
but  its  reluctant,  struggling  captives.  It  is  not  "  the  day  of  its 
power." 

And  here  lies  the  holy  liberty  of  the  Gospel — not,  as  some  have 
feigned, — a  liberty  to  "  continue  in  sin,  that  grace  may  abound  ;"3 
but  a  deliverance  from  the  guilt  and  condemnation  of  abhorred, 
resisted,  yet  still  indwelling  sin.  When  our  better  will  hath  cast 
it  off — when  we  can  say  in  the  sight  of  an  heart-searching  God, 
"What  we  hate,  that  do  wev — the  responsibility  is  not  ours — "It 
is  not  we  that  do  it,  but  sin  that  dwelleth  in  us."4  Still  let  us  in- 
quire, is  the  promise  of  deliverance  from  sin  "sweet  to  us?'"5  And 
does  our  successful  resistance  in  the  spiritual  conflict  realize  the 
earnest  of  its  complete  fulfilment?  Blessed  Jesus!  what  do  we 
owe  to  thy  cross  for  the  present  redemption  from  its  guilt  and 
curse,  and  much  more  for  the  blissful  prospect  of  the  glorified  state, 
when  this  hated  guest  shall  be  an  inmate  no  more  !6  O  let  us 
take  the  very  print  of  thy  death  into  our  souls  in  the  daily  cruci- 
fixion of  sin.7  Let  us  know  the  "  power  of  thy  resurrection"  in  ail 
habitual  "walk  in  newness  of  life."8 

4.   Thou  hast  commanded  us  to  keep  thy  precepts  diligently. 

We  have  seen  the  character  of  the  Man  of  God.  Let  us  mark 
the  authority  of  God,  commanding  him  to  a  diligent  obedience. 
The  very  sight  of  the  command  is  enough  for  him.  He  obeys  for 
the  command 's  sake,  however  contrary  it  may  be  to  his  own  will. 
But  has  he  any  reason  to  complain  of  the  yoke?  Even  under  the 
dispensation  which  "  gcndereth  unto  bondage"  most  encouraging 
were  the  obligations  to  obedience — "  that  it  might  be  well  with 
them,  and  with  their  children  for  ever."9  Much  more,  then,  we, 
under  a  dispensation  of  love,  can  never  want  a  motive  for  obe- 
dience !  Let  the  daily  mercies  of  Providence  stir  up  the  question 
— "What  shall  I  render  unto  the  Lord?"10  Let  the  far  richer  mer- 
cies of  grace  produce  "  a  living  sacrifice"  to  be  "  presented  to  the 
Lord.""  Let  "  the  love  of  Christ  constrain  us."12  Let  the  recollec- 
tion of  the  "price  with  which  we  were  bought,"  remind  us  of  the 
Lord's  property  in  us,  and  of  our  obligations  to  "glorify  him  in  our 

»  Comp.  Eccl.  vii.  20,  with  Job  ix.  20.     Phil.  iii.  12.  2  Matt.  vi.  11—13. 

3  Rom.  vi.  1,2.                           4  Il>.  vii.  15— "JO.  s  ib.  vi.  14. 

«  Rev.  xxi.  27.                            7  Rom.  vi.  6.  8  Phil.  iii.  10.     Rom.  vi.  4,  5. 

»  Dcut.  v.  29.     Comp.  Deut.  vi.  17,  18;  xxviii.  1,  2.  Jer.  vii.  23. 

10  Psalm  cxvi.  12.                       »  Rom.  xii.  1.  «  2  Cor.  v.  14. 


VERSE    5.  13 

body,  and  in  our  spirit,  which  are  his."1  Let  us  only  "behold  the 
Lamb  of  God  ;"  let  us  hear  his  wrestling  supplications,  his  deserted 
cry,  his  expiring  agonies— the  price  of  our  redemption ;  and  then 
let  us  ask  ourselves,  Can  we  want  a  motive  ? 

But  what  is  the  scriptural  character  of  Evangelical  obedience? 
It  is  the  work  of  the  Spirit,  enabling  us  to  "  obey  the  truth."2  It 
is  the  end  of  the  purpose  of  God,  who  "hath  chosen  us  in  Christ 
before  the  foundation  of  the  world,  that  we  should  be  holy  and 
without  blame  before  him  in  love."3  It  is  the  only  satisfactory 
test  of  our  profession.4 

Then  let  me  begin  my  morning  with  the  inquiry—"  Lord,  what 
wilt  thou  have  me  to  do?"  "  Teach  me  thy  way,  O  Lord  :  I  will 
walk  in  thy  truth  :  unite  my  heart  to  fear  thy  name."3  Let  me 
trade  with  all  my  talents  for  thee :  ever  watchful,  that  I  may  be 
employed  in  thy  work  ;  setting  a  guard  upon  my  thoughts,  my 
lips,  my  tempers,  my  pursuits,  that  nothing  may  hinder,  but  rather 
every  thing  may  help  me,  in  keeping  lliy  precepts  diligently. 

But  why  do  I  ever  find  the  precepts  to  be  "grievous"  to  me?  Is 
it  not  that  some  indolence  is  indulged  ;  or  some  "  iniquity  regarded 
in  my  heart;"  or  some  principle  of  unfaithfulness  divides  my  ser- 
vice with  two  masters,  when  I  ought,  to  be  "  following  the  Lord 
fully?"  Oh!  for  the  spirit  of  "simplicity  and  godly  sincerity" 
in  the  precepts  of  God.  Oh  !  for  that  warm  and  constant  love, 
which  is  the  main-spring  of  devoted  diligence  in  the  service  of  God. 
Oh!  for  a  larger  supply  of  that  "wisdom  which  is  from  above," 
and  which  is  "  without  partiality  and  without  hypocrisy  !"8 

5.   O  that  my  ways  were  directed  to  keep  thy  statutes! 

The  Lord  has  indeed  "  commanded  us  to  keep  his  precepts." 
But,  alas  !  where  is  our  power?  Satan  would  make  the  sense  of 
our  weakness  an  excuse  for  indolence.  The  Spirit  of  God  con- 
vinces us  of  it,  as  an  incitement  to  prayer,  and  an  exercise  of  faith. 
If,  reader,  your  heart  is  perfect  with  God,  you  "  consent  to  the  law 
that  it  is  good  ;"  you  "delight  in  it  after  the  inner  man  ;"7  you 
would  not  have  one  jot  or  tittle  altered,  mitigated,  or  repealed,  that 
it  might  be  more  conformed  to  your  own  will,  or  allow  you  more 
liberty  and  self-indulgence  in  the  ways  of  sin.  But  do  you  not 
sigh  to  think,  that  when  you  aim  at  the  perfect  standard  of  holi- 
ness, you  should,  at  your  best  moments,  and  in  your  highest  at- 
tainments, fall  so  far  below  it;  seeing  indeed  the  way  before  you, 
but  feeling  yourself  without  ability  to  walk  in  it?  Then  let  a 
sense  of  your  helplessness  for  the  work  of  the  Lord  lead  you  to  the 
throne  of  grace,  to  pray,  and  watch,  and  wait,  for  the  strengthen- 
ing and  refreshing  influences  of  the  Spirit  of  grace.  Here  let  your 
faith  realize  at  one  and  the  same  view  your  utter  insufficiency,  and 
your  complete  All-sufficiency.8     Here  behold  Him,  who  id  ever  pre- 

i  1  Cor.  vi.  19,  20.  a  1  IMer  i.  22.  3  Eph.  i.  4. 

*  Matt.  xii.  33.     John  xiv.  15,  21.  5  Acts  ix.  G.     PdaJmlxxxvi.il. 

e  James  iii.  17.  7  Rom.  vii.  1G,  22.  8  2  fjor.  iii.  5. 


14  EXPOSITION    OF    PSALM    CXIX. 

senting  himself  before  God  as  our  glorious  Head,  receiving  in  him- 
self, according  to  the  good  pleasure  of  the  Father,1  the  full  supply 
for  this  and  every  successive  moment  of  inexpressible  need.  Our 
work  is  not  therefore  left  upon  our  own  hands,  or  wrought  out  at 
our  "  own  charges."  So  long  as  "  He  hath  the  residue  of  the 
Spirit,"2  "grace"  will  be  found  "sufficient" — Divine  "strength  will 
be  made  perfect  in  weakness."3  "  Without  him  we  can  do  noth- 
ing."4— "Through  Him  all  things."5  Even  the  "worm  Jacob  shall 
thresh  the  mountains,"  when  the  Lord  says — "Fear  not,  I  will 
help  thee."6 

In  connecting  this  verse  with  the  preceding,  how  accurately  is 
the  middle  path  preserved,  equally  distant  from  the  idea  of  self- 
sufficiency  to  "keep  tJte  Lord's  statutes"  and  self-justification  in 
neglecting  them  !  The  first  attempt  to  render  spiritual  obedience 
will  quickly  convince  us  of  our  utter  helplessness.  We  might  as 
soon  create  a  world,  as  create  in  our  hearts  one  pulse  of  spiritual 
life.  And  yet  our  inability  does  not  cancel  our  obligation.  Shall 
God  lose  his  right,  because  sin  has  palsied  our  ability?  Is  not  a 
drunken  servant  still  under  his  master's  law  ?  and  is  not  the  sin 
which  prevents  him  from  performing  his  duty,  not  his  excuse,  but 
his  aggravation?  Thus  our  weakness  is  that  of  an  heart,  which 
"  cannot  be  subject  to  the  law  of  God,"  only  because  it  is  "  carnal, 
enmity  against  God."7  The  obligation  therefore  remains  in  full 
force.     Our  inability  is  our  sin,  our  guilt,  and  condemnation. 

What  then  remains  for  us,  but  to  return  the  mandate  to  heaven, 
accompanied  with  an  earnest  prayer,  that  the  Lord  would  write 
upon  our  hearts  those  statutes,  to  which  he  requires  obedience  in 
his  word  ? — "  Thou  hast  commanded  us  to  keep  thy  statutes  dili- 
gently"  We  acknowledge,  Lord,  our  obligation  ;  but  we  feel  our 
impotency.  Lord,  help  us  :  we  look  unto  thee,  "  O  that  our  vmys 
were  directed  to  keep  thy  statutes  /"  "  Give  what  thou  com- 
mandest ;  and  then  command  what  thou  wilt."3  Now,  as  if  to  ex- 
hibit the  fulness  and  suitableness  of  the  promises  of  the  gospel,  the 
commands  and  prayers  are  returned  back  again  from  heaven  with 
promises  of  quickening  and  directing  grace.  Thus  does  the  Lord 
fully  answer  his  end  with  us.  He  did  not  issue  the  commands, 
expecting  that  we  could  turn  our  own  hearts  to  them  ;  but  that 
the  conviction  of  our  entire  helplessness  might  cast  us  upon  him. 
who  loves  to  be  sought,  and  never  will  be  thus  sought  in  vain. 
And  indeed  this  is  a  part  of  "  the  mystery  of  godliness,"  that  in 
proportion  as  we  depend  upon  him,  who  is  alike  "the  Lord  our 
righteousness"  and  our  strength,  our  desires  after  holiness  will  in- 
crease,  and  our  prayers  become  more  fervent.     He  who  commands 

1  Col.  i.  18,  19.  2  Mai.  ii.  15.  »2  Cor.  xii.  0. 

4  John  xv.  5.  5  Phil.  iv.  13.  6  Isa.  xli.  14,  15. 

7  Rom.  vii.  7.  Compare  Genesis  xxxvii.  1.  John  viii.  43;  v.  40.  2  Peter  ii.  14, — 
where  the  moral  inability  is  clearly  traced  to  the  love  of  sin,  or  the  obstinate  unbelief  of 
the  heart,  and  therefore  is  inexcusable.  The  case  of  the  heathen  is  traced  to  the  same 
wilful  source,  Rom.  i.  20 — 88. 

8  "  Da  quod  jubes,  et  jube  quod  vis." — Augusline. 


VERSE    6.  15 

our  duty,  perfectly  knows  our  weakness.  And  he  who  feels  his 
own  weakness  is  fully  encouraged  to  depend  upon  the  power  of 
his  Saviour.  Faith  is  then  the  principle  of  evangelical  obedience, 
and  the  promises  of  his  grace  enable  us  for  duty,  at  the  very  time 
that  we  are  commanded  to  it.1  In  this  view  are  brought  together 
the  supreme  authority  of  the  Lawgiver,  the  total  insufficiency  of 
the  creature,  the  full  provisions  of  the  Saviour,  and  the  all-suf- 
ficiency of  '  the  God  of  all  grace/'  We  pray  for  what  we  want ; 
we  are  thankful  for  what  we  have ;  we  trust  for  what  is  promised. 
Thus  "all  is  of  God."  Christ  "is  the  Alpha  and  the  Omega,  the 
beginning  and  the  end,  the  first  and  the  last."2  Thus  "  grace 
reigns"  triumphant.  The  foundation  is  laid  in  grace,  and  the 
head-stone  will  be  brought  forth  with  shoutings,  crying,  "  Grace, 
grace  unto  it  !"3 — The  Saviour's  work  is  finished,  and  Jesus  i9 
crowned  Lord  of  all  for  ever. 

6.   Then' shall  I  not  be  ashamed,  ivhen  I  have  respect  unto  all  thy. 
commandments. 

The  Lord  expects  our  obedience  to  be  not  only  "  diligent,"  but 
universal.  Willingly  to  dispense  with  the  least  of  the  command- 
ments, proves  that  we  have  yet  to  learn  the  spirit  of  acceptable 
obedience.4  Grace  is  given  and  suited  for  all,  no  less  than  for  one 
of  them,  "  that  we  might  walk  worthy  of  the  Lord  unto  all  pleas- 
w?o\"s  One  lust  "regarded  in  the  heart"  is  sufficient  to  keep  pos- 
session for  the  tyrant,  however  others  may  be  restrained.  Even 
Herod  could  "do  many  things;"  and  yet  his  adulterous  wife  cher- 
ished in  his  bosom,  too  plainly  proved  the  sovereignty  of  sin  to  be 
undisturbed.6  Saul  slew  all  the  Amalekites  but  one;  and  that 
single  exception  to  universal  obedience  marked  his  unsoundness, 
cost  him  the  loss  of  his  throne,  and  brought  him  under  the  awful 
displeasure  of  his  God.7  And  thus  the  corrupt  unmortified  mem- 
ber brings  the  whole  body  to  hell.8  Reserves  are  the  canker  upon 
godly  sincerity.  A  secret  indulgence — "  the  rolling  of  the  sweet 
morsel  under  the  tongue" — "  the  part  of  the  price  kept  back"9 — 
stamps  our  service  as  a  robbery,  not  as  an  offering.  We  may  be 
free,  sincere,  and  earnest  in  many  parts  of  our  prescribed  duty ; 
but  this  "root  of  bitterness"  renders  the  whole  an  abomination. 

Sincerity  therefore  must  be  the  stamp  of  my  Christian  profes- 
sion. Though  utterly  unable  to  render  perfect  obedience  to  the 
least  of  the  commandments,  yet  my  desire  and  purpose  will  have 
respect  unto  them  all.  I  shall  no  more  venture  to  break  the  least 
than  the  greatest  of  them  ;  much  less  shall  I  ever  think  of  at- 
tempting to  atone  for  the  breach  of  one  by  the  performance  of  the 
rest.  They  are  indeed  many  commandments ;  yet — like  links  in 
a  chain — they  form  but  one  law  ;  and  1  know  who  has  said — 
"Whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one  point, 
he  is  guilty  of  all."10     However  the  professor  may  confine  his  re- 

i  "  Quod  lex  imperat,  fides  impetrat."  2  Rev.  xxii.  13.  3  Zech.  iv.  7. 

*  Matt.  v.  19.  s  Col.  i.  10.  6  Mark  vi.  18—20.        7  1  Sam.  xv.  32—21. 

s  Mark  ix.  43—48.        »  Acts  v.  1.  2.         l0  James  ii.  10,  11. 


16  EXPOSITION    OF    PSALM    CXIX. 

gard  to  the  second  table  (as  if  the  first  were  ceremonial,  or  obso- 
lete, or  the  regulation  of  the  outward  man  was  the  utmost  extent 
of  the  requirement).  I  would  fix  my  eye  with  equal  regard  to  both ; 
yet  specially  marking  any  command  in  either  of  them,  that  may 
appear  most  directly  opposed  to  my  besetting  corruptions.  Thus 
"walking  in  the  fear  of  the  Lord,"  I  may  hope  to  walk  "in  the 
comfort  of  the  Holy  Ghost  j"1  and  "  hereby  shall  I  know  that  I  am 
of  the  truth,  and  shall  assure  my  heart  before  God."2 

But  where,  in  my  strictest  walk,  is  my  hope  of  acceptance,  but 
in  Him,  whose  obedience  has  "  fulfilled  all  righteousness''3  in  my 
stead,  and  whose  death  "  has  redeemed  me  from  the  curse"4  of  my 
unrighteousness,  when  repentance,  prayers,  and  tears,  would  have 
been  of  no  avail?  Yet  it  is  only  in  the  path  of  holiness  that  we 
can  realize  our  acceptance.5  The  heart  occupied  with  this  world's 
pleasure,  knows  nothing  of  this  heavenly  joy.  Its  brightness  is 
dimmed — its  freshness  fades— its  life  withers — in  the  very  breath 
of  an  unholy  world.  A  godly  assurance  of  the  present  favor  of 
God  must  be  weakened  by  self-indulgence,  unwatchfulness,  allow 
ance  of  secret  sins,  or  neglect  of  secret  duties.  "If  thou  return  to 
the  Almighty" — said  a  wise  man, — "  thou  shalt  be  built  up,  thou 
shalt  put  away  iniquity  far  from  thy  tabernacles.  Then  shalt 
thou  have  thy  delight  in  the  Almighty,  and  shalt  lift  up  thy  face 
unto  God."5 

Let  us  then  carefully  examine  the  character  of  our  assurance. 
Does  it  rest  simply  and  exclusively  upon  the  testimony  of  the  Gos- 
pel ?  Will  it  abide  the  test  of  the  word  of  God  ?  Is  it  productive 
of  tenderness  of  conscience,  watchfulness,  and  circumspection  of 
conduct  ?  Does  it  exercise  our  diligence  in  adding  grace  to  grace, 
that  we  may  "make  our  calling  and  election  sure,"  and  that  "an 
entrance  may  be  ministered  to  us  abundantly  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ  ?"7  How  boldly 
can  we  plead  our  Christian  confidence  in  the  path  of  godliness. — 
"/  have  stuck  unto  thy  testimonies ;  O  Lord,  put  me  not  to 
shame.  Let  my  heart  be  sound  in  thy  statirfes,  that  I  be  not 
ashamed. r* 

7.  I  will  praise  thee  ivith  uprightness  of  heart,  when  I  shall  have  learned  thy 
righteous  judgments. 

The  righteous  judgments  of  God  include  the  whole  revelation 
of  his  word9 — so  called-  as  the  rule  by  which  he  judges  our  pres- 
ent state,  and  will  pronounce  our  final  sentence.10  David's  attain- 
ments here  seemed  to  be  as  nothing.  So  much  remained  un- 
learned and  unknown,  that  he  could  only  anticipate  the  time, 
when  he  should  have  learned  them.  "  Thy  commandment"1 — he 
exclaims — "  is  exceeding  broad."11  When  the  Apostle,  after  twenty 
years'  acquaintance  with  the  gospel,  expressed  it  as  the  one  desire 

'  Acts  ix.  31.  2  1  John  iii.  19.  3  Matt.  iii.  15.  *  Gal.  iii.  13. 

«  1  John  i.  7,  ii.  5,  iii.  21,  24.  6  Job  xxii,  23,  26.        '•  2  Peter  i.  5—11. 

8  Verses  31,  80.  »  John  iii.  18,  19.         10  lb.  xii.  48.  »  Verse  96. 


VERSE    8.  17 

of  his  heart — "  That  I  may  know  Christ"1 — evidently  he  enter- 
tained the  same  humbling  views  of  his  high  attainments,  and  the 
same  exalted  apprehensions  of  the  value  of  treasures  yet  unex- 
plored, and  progressively  opening  before  him.  Thus  the  wisest 
saints  are  only  students  in  the  Divine  School.  Yet  whatever  their 
learning  be,  it  casts  them  into  the  mould  and  spirit  of  their  doc- 
trine.2 Conceit  however  of  knowledge  is  the  greatest  enemy  to 
knowledge,  and  the  strongest  proof  of  ignorance ;  so  that,  "  if  any 
man  think  that  he  knoweth  anything,  he  knoweth  nothing  yet  as 
he  ought  to  know." — "  He  deceiveth  himself."3 

But  what  is  the  motive,  that  enlivens  the  believer  in  this  holy 
learning  ?  Is  it  that  he  may  live  upon  the  airy  breath  of  human 
applause?  No,  rather  that  he  may  " praise  his  God  with  up- 
rightness of  heart?  When  our  mind  is  dark,  our  lips  are  sealed. 
But  when  "he  opens  our  understandings"  to  "learn  his  judg- 
ments" he  will  next  "  open  our  lips,  and  our  mouths  shall  show 
forth  his  praise."4  And  this  indeed  is  the  end,  for  which  "  his 
people  are  formed  ;"s  for  which  they  "  are  called  out  of  darkness 
into  marvellous  light."6  This  is  the  daily  frame,  in  which  our 
God  will  be  glorified.7  Yet  must  we  live  as  well  as  sing  his  praise. 
"  The  praise  of  the  upright  heart  will  be  shown  in  the  holy  walk 
and  conversation."8 

But  let  us  watch,  that  our  praise  really  flows  "out  of  the  abun- 
dance" of  what  our  hearts  have  "  learned"  of  his  "  righteous  judg- 
ments? For  do  we  not  sometimes  speak  of  our  Saviour  with  a 
secret  lurking  after  self-exaltation?  May  we  not  really  be  seeking 
and  serving  ourselves  in  the  very  act  of  seeming  to  serve  and 
honor  him  l  Surely  the  very  thought  of  the  selfishness  that  de- 
files our  holiest  earthly  praise,  may  well  quicken  our  longings  after 
that  world  of  praise,  where  the  flame  burns  active,  bright,  inces- 
sant ;  where  we  shall  offer  our  sacrifices  without  defilement,  with- 
out intermission,  without  weariness,  without  end.9 

8.  I  loill  keep  thy  statutes :  O  forsake  me  not  utterly . 

The  resolution  to  "  keep  the  Lord's  statutes"  is  the  natural  re- 
sult of  having  "  learned  his  righteous  judgments?  But  how 
happily  does  David  combine  "  simplicity"  of  dependence  with 
k!  godly  sincerity"  of  obedience  !  Firm  in  his  purpose,  but  distrust- 
ful of  his  strength,  instantly  upon  forming  his  resolution,  he  recol- 
lects that  the  performance  is  beyond  his  power;  and  therefore  the 
next  moment,  and  almost  the  same  moment,  he  follows  it  up  with 
prayer— "/  will  keep  t/uj  statutes  ;  O  forsake  me  not  utterly? 
Oh  !  beware  of  self-confidence  in  the  Christian  course.  We  stum- 
ble or  advance,  as  we  lean  upon  an  arm  of  flesh,  or  upon  an  Al- 
mighty Saviour.     Temporary  desertion   may  be  the  seasonable 

i  Phil.  iii.  10— It.  2  R0m.  vi.  17.  3  i  Cor.  viii.  2.  Gal.  vi.  3. 

4  Ps.  li.  15;  also  vcr.  27,  171.  5  Isa.  xliii.  21.  «  ]  Peter  ii.  9. 

7  Psalm  1.  23.  For  an  example  of  the  uprightness  of  heart  in  the  service  of  praise  here 
alluded  to,  see  1  Chron.  xxix.  13 — 18. 

8  Psalm  cxvi.  12—14.  9  Rev.  iv.  8. 

2 


18  EXPOSITION    OF    PSALM    CXIX. 

chastisement  of  spiritual  wantonness.  When  grace  has  been  given 
in  answer  to  prayer,  it  was  not  duly  prized,  or  diligently  improved. 
The  "Beloved" — in  answer  to  solicitation — "is  come  into  his  gar- 
den ;"  he  knocks  at  the  door,  but  the  spouse  is  "asleep."  The 
answer  to  prayer  was  not  expected,  not  waited  for,  and  therefore 
not  enjoyed  ;  and  the  sleeper  awakes  too  late,  and  finds  herself 
forsaken  by  the  object  of  her  desire.1  Again — when  we  have  given 
place  to  temptation  ;2  when  "  our  mountain  stands  strong  ;"3  when 
love  for  our  Saviour  "waxes  cold,"  and  our  earnestness  in  seeking 
him  is  fainting  ;4  we  must  not  be  surprised,  if  we  are  left  for  a 
time  to  the  trial  of  a  deserted  state. 

Yet  we  sometimes  speak  of  the  hidings  of  God's  countenance,  as 
if  it  were  a  sovereign  act,  calling  for  implicit  submission ;  when 
the  cause  should  at  least  be  sought  for,  and  will  generally  be  found, 
in  some  "secret  thing"  of  indulgence,  un  watch  fulness,  or  self-de- 
pendence.5 It  was  while  David  "  kept  silence"  from  the  language 
of  contrition,  that  he  felt  the  pressure  of  the  heavy  hand  of  his 
frowning  God  ;6  and  may  not  the  darkness,  which  has  sometimes 
clouded  our  path,  be  the  voice  of  our  God — "  Thine  own  wicked- 
ness shall  correct  thee,  and  thy  backslidings  shall  reprove  thee ; 
know  therefore  and  see,  that  it  is  an  evil  thing  and  bitter,  that  thou 
hast  forsaken  the  Lord  thy  God."7 

But  in  the  engagement  of  the  Lord's  everlasting  covenant,  how 
clear  is  the  warrani  of  faith  ! — how  ample  the  encouragement  for 
prayer — "  Forsake  me  not  utterly  /"  David  knew  and  wrote  of 
the  Lord's  unchangeable  faithfulness  to  his  people ;  and,  while  he 
dreaded  even  a  temporary  separation  from  his  God  more  than  any 
worldly  affliction,  he  could  plead  that  gracious  declaration — "  Never- 
theless, my  loving-kindness  will  I  not  utterly  take  from  him,  nor 
suffer  my  faithfulness  to  fail."8  We  would  not  indeed  make  the 
promises  of  grace  an  encouragement  to  carelessness:  yet  it  is  indis- 
pensable to  our  spiritual  establishment  that  we  receive  them  in  their 
full,  free,  and  sovereign  declaration.  How  many  fainting  souls  have 
been  refreshed  by  the  assurances — "  For  a  small  moment  have  I  for- 
saken thee ;  but  with  great  mercies  will  I  gather  thee — with  everlast- 
ing kindness  will  I  have  mercy  on  thee,  saith  the  Lord  thy  Redeem- 
er !"  "  My  sheep  shall  never  perish  :  neither  shall  any  pluck  them 
out  of  my  hand."9  In  a  lowly,  self-abased  and  dependent  spirit  we 
shall  best,  however,  learn  to  "  make  our  boast  in  the  Lord,"  "  con- 
fident of  this  very  thing,  that  he  which  hath  begun  a  good  work  in 
us,  will  perform  it  until  the  day  of  Jesus  Christ."10  And  even  if 
awhile  destitute  of  sensible  consolation,  still  our  language  will  be 
— "  I  will  wait  upon  the  Lord,  that  hideth  his  face  from  the  house 
of  Jacob;  and  I  will  look  for  him."11 

Great  indeed  is  the  danger  and  evil  to  the  soul,  if  we  apprehend 

1  Cant.  iv.  16,  with  v.  1—6.  2  2  Chron.  xxxii.  31.  3  Psalm  xxx.  6,  7. 

*  Cant.  iii.  1—4.  5  Job  xv.  11.  6  Psalm  xxxii.  3,  4. 

7  Jer.  ii.  19.  s  psai,n  lXXxix.  33.  9  Isa.  liv.  7,  8.   John  x.  28 

i°  Psalm  xxxiv.  2.  Phil.  i.  6.  »  Isa.  viii.  17. 


VERSE    9.  19 

the  Lord  to  have  forsaken  us,  because  we  are  in  darkness;  or  that 
we  are  out  of  the  way,  because  we  are  in  perplexity.  These  are 
the  very  hand-posts,  that  show  us  that  we  are  in  the  way  of  his 
own  promised  leading— painful  exercise — faithful  keeping — eternal 
salvation ; — "I  will  bring  the  blind  by  a  way  that  they  knew  not; 
I  will  lead  them  in  paths  that  they  have  not  known ;  I  will  make 
darkness  light  before  them,  and  crooked  things  straight.  These 
things  will  I  do  unto  them,  and  not  forsake  the?n.,u  Oh  !  the  rest, 
the  satisfaction  of  placing  a  blind  implicit  confidence  in  a  cove- 
nant-keeping God  ! 

Forsaken  we  may  be — but  not  utterly.  David  was  forsaken, 
not  like  Saul2 — Peter  was  forsaken — not  like  Judas3 — utterly 
and  for  ever.  What  foreboding  have  you  of  such  desertion  ?  Is 
your  heart  willing  to  forsake  him?  Have  you  no  mournings  and 
thirstings  for  his  return?  "If  indeed  you  forsake  him,  he  will 
forsake  you."4  But  can  you  forsake  him?  Let  him  do  as  seemeth 
him  good,  (is  the  language  of  your  heart ;)  I  will  wait  for  him,  follow 
after  him,  cleave  to  his  word,  cling  to  his  cross.  Mark  his  dealings 
with  you.  Inquire  into  their  reason.  Submit  to  his  dispensation. 
If  he  forsakes,  beg  his  return:  but  trust  your  forsaking  God. 
"  Though  he  slay  me,  yet  will  I  trust  in  him."3  Though  my  com- 
fort is  clouded,  my  hope  remains  unchanging,  unchangeable — such 
as  I  would  not  resign  for  the  glory  of  an  earthly  crown.  What  are 
these  earnest  breathings — this  abiding  confidence,  but  his  own  work 
in  us?  And  can  the  Lord  "forsake  the  work  of  his  own  hands?"6 
Sooner  should  heaven  and  earth  pass,  than  the  faithful  engagements 
of  the  Gospel  be  thus  broken.7 


PART    II. 

9.    Wherewithal  shall  a  young  man  cleanse  his  way  ?   by  taking  heed  thereto 
according  to  thy  word. 

Why  is  the  young  man  so  especially  called  to  cleanse  his  way? 
Because  God  justly  claims  the  first  and  the  best.  And  is  it  not  a 
most  affecting  proof  of  the  alienation  of  the  heart  from  God,  that 
the  youth  of  man — the  bloom  and  freshness  of  his  mind — his  "  first 

1  Isa.  xlii.  16.  i  Psalm  xxx.  7,  with  1  Sam.  xxviii.  6,  16. 

3  Matt.  xxvi.  75,  with  xxvii.  3—5.  *  2  Chron.  xv.  2.    Ccmp.  1  Ohron.  xxviii.  9. 

5  Job  xiii.  15.     Isa.  xlv.  15;  I.  10.     Heb.  iii.  17,  18.  6  psalm  CXxxviii.  8. 

7  Augustine's  Paraphrase  of  this  verse  is  beautifully  descriptive  of  the  believer's  con- 
flict in  a  state  of  temporary  desertion.  "  O  Lord,  if— lest  I  should  be  proud,  and  should 
say  in  my  prosperity,  I  shall  never  be  removed— it  pleaseth  thee  to  tempt  me,  yet  forsake 
me  not  over-long;"  that  is,  if  thou  hast  thus  forsaken  me,  that  I  may  know  how  weak  I 
am  without  thy  help,  yet  "forsake  me  not  utterly,"  lest  I  perish.  I  know  that  of  thy  good 
will  thou  hast  given  me  strength ;  and  if  thou  turnest  away  thy  face  from  me,  I  shall 
forthwith  be  troubled.     "  O  forsake  me  not.  that  I  perish  not." 


20  EXPOSITION    OF    PSALM    CXIX. 

love" — should  naturally  be  devoted  to* the  service  of  sin?  Ever 
since  fallen  man  "  begat  a  son  in  his  own  likeness,"  "  the  imagina- 
tion of  man's  heart  has  been  evil  from  his  youth."1  For  "  who  can 
bring  a  clean  thing  out  of  an  unclean  ?"2  And  never  does  the 
heart  utter  the  cry,  "My  Father  !  thou  art  the  guide  of  my  youth,"3 
until  the  misery  of  wandering  without  a  guide  has  been  painfully 
felt.  And  even  when  Divine  grace  has  awakened  the  desire  to 
return  homewards,  the  habit  of  wandering  from  God,  and  the  long- 
cherished  pollutions  of  sin,  seem  to  form  an  almost  invincible  bar- 
rier to  progress. 

The  fearful  power  of  "j^outhful  lusts,"  and  the  madness  with 
which  the  heart  is  hurried  into  forbidden  indulgences,  give  solemn 
weight  to  the  inquiry — "  Wherewithal  shall  a  young  man  cleanse 
his  way  ?"  And  the  answer  is' ready.  Let  him  "take  heed  thereto 
according  to  the  word?  Thus  did  Joseph4  and  Daniel  with  his 
young  companions5  "cleanse  their  way"  in  the  defilement  of  an 
heathen  atmosphere.  It  was  probably  the  recollection  of  this 
purifying  efficacy  of  the  word,  that  induced  the  venerable  Beza  to 
mention  in  his  will,  among  his  chief  matters  of  thankfulness  to 
God,  the  mercy  of  having  been  called  to  the  knowledge  of  the 
truth  at  the  age  of  sixteen ;  thus,  during  a  course  of  more  than 
seventy  years'  walk  with  God,  "  escaping  the  pollutions  of  the  world 
through  lust."  But  the  "  way  can  only  be  cleansed"  by  the  cleans- 
ing of  the  heart;  for  how  can  a  corrupt  fountain  "send  forth"  other 
than  "  bitter  waters  ?"6  "  Out  of  the  heart  are  the  issues  of  life." 
Hence  the  urgent  need  to  cry — "  Create  in  me  a  clean  heart,  O  God, 
and  renew  a  right  spirit  within  me."7 

How  precious,  therefore,  is  the  word  of  God,  as  the  means  of 
this  cleansing  operation  !  When  our  Saviour  had  been  setting  forth 
himself  as  "the  way,  the  truth,  and  the  life,"  and  exhibiting  the 
high  privilege  of  union  with  himself — "Now,"  he  adds,  "ye  are 
clean  through  the  word  which  I  have  spoken,  unto  you."3  This 
is  "the  truth,"  which  he  pleaded  with  his  Father  as  the  means  of 
our  sanctification.9  This  sets  out  our  purifying  hope.16  Here  are 
the  promises,  by  which  we  "cleanse  ourselves  from  all  filthiness  of 
flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God.'"1  Thus  is 
restored  to  man  that  golden  "crown" — the  stamp  of  his  Maker's 
holiness — which  "fell  from  his  head  when  he  sinned."12 

But  oh  !  how  does  the  recollection  force  itself  upon  us, — that  our 
way  wants  daily  cleansing !  so  defiled  are  our  actions,  our  thoughts, 
our  motives, — nay  more,  our  prayers  and  services.  Let  us  then 
"take  heed  according  to  the  word  of  God" — specially  thankful  for  its 

1  Gen.  v.  3;  viii.  21.  2  j0b  xiv.  4.  3  Jer.  Hi.  4.  *  Gen.  xxxix.  9. 

5  Dan.  i.  8—20  ;  iii.  12—18.         <>  jamPS  jj,.  n>  12.         i  prov.  iv.  23.     Psalm  li.  10. 

8  John  xiv.;  xv.  1—3.  »  lb.  xvii.  17.  10  1  John  iii.  3. 

11  2  Cor.  vii.  1.  Comp.  2  Peter  i.  4.  Augustine's  recorded  account  of  his  own  con- 
version furnishes  a  striking  illustration  of  this  subject.  Confessions,  Books  viii.  ix. 
The  substance  of  it  may  be  found  in  Milncr's  Church  History,  vol.  ii.  353—356.  Seo 
Dr.  Owen's  valuable  work  on  the  Spirit  for  a  most  instructive  use  made  of  it,  as  throwing 
light  upon  the  doctrine  of  conversion.     Book  iii.  chap.  vi. 

>«  Lam.  v.  16,  with  Gen.  i.  27.     Eph.  iv.  24. 


VERSE    10.  21 

heavenly  light,  which  guides  us  to  the  "  fountain  that  is  opened  for 
sin  and  for  uncleanness."1  Let  us  also  under  the  same  Divine 
light,  seek  for  the  daily  sanctifying  influence  of  the  Spirit  of  God. 
"  Who  can  understand  his  errors  ?  Cleanse  thou  me  from  secret 
faults."2  '  Cleanse  the  thoughts  of  my  heart  by  the  inspiration 
of  thy  Holy  Spirit.13 

10.    With  my  whole  heart  have  I  sought  thee;   O  let  me  not  wander  from  thy 

commandments. 

Attention  to  the  word,  however  important,4  can  never  be  prac- 
tically effective  without  earnest  prayer.  Indeed  this  is  a  character 
of  the  Lord's  people— "a  generation  of  seekers,"6  and  yet  how 
much  do  we  lose  of  the  comfort  of  our  religion,  and  obscure  the 
glory  of  our  profession,  by  neglecting  to  bring  "  our  whole  heart" 
to  this  work !  When  sin  is  vigorous,  and  our  spiritual  affections 
are  dull,  and  various  hindrances  combine  in  prayer ;  at  this  crisis 
strong  faith  is  needed  to  overcome  and  to  persevere.  But  here  the 
soul  too  commonly  yields  to  the  difficulty,  and  contents  itself  either 
with  heartless  complainings,  or  with  just  sufficient  exertion  to  quiet 
the  voice  of  conscience,  and  produce  a  delusive  peace  within.  But 
the  Lord  will  not  be  found  thus.  His  promise  is  not  to  such  seekers 
as  these  ;  and  if  we  are  satisfied  with  this  state,  we  must  look  for 
a  very  scanty  measure  of  spiritual  success,  accompanied  with  the 
total  absence  of  spiritual  enjoyment.  In  a  far  different  spirit  David 
could  appeal — "  With  my  whole  heart  have  I  sought  thee."  And 
this  assurance,  instead  of  procuring  self-confidence,  will  so  far  as  it  is 
genuine,  invariably  show  itself  in  a  prayerful  acknowledgment  of 
our  weakness — "  O  let  me  not  wander  from  thy  commandments." 
Yet  the  feeblest  desire  and  attempt  to  seek  the  Lord,  is  the  Spirit's 
rising  beam  in  the  heart,  a  "day  of  small  things"  not  to  be  "de- 
spised."6 It  is  distinguished  from  every  other  principle  by  the  sim- 
plicity of  its  object — "  This  one  thing  I  do."  "  One  thing  have  I 
desired  of  the  Lord  ;  that  will  I  seek  after."7  My  God  !  my  Saviour  ! 
"  with  my  whole  heart  have  I  sought  thee."  The  desire  of  my  soul 
is  to  thy  name,  and  to  the  remembrance  of  thee.  With  my  soul 
have  I  desired  thee  in  the  night ;  yea,  with  my  spirit  within  me 
will  I  seek  thee  early."8 

When  the  soul  is  thus  conscious  of  "  following  the  Lord  fully," 
there  is  a  peculiar  dread  of  wandering.  In  a  careless  or  half- 
hearted state,  wanderings  are  not  watched,  so  long  as  they  do  not 
lead  to  any  open  declensions.  Secret  prayer  will  be  hurried  over, 
worldly  thoughts  unresisted,  waste  of  time  in  frivolous  pursuits 
indulged,  without  much  concern.  Not  so,  when  the  heart  is  fully 
in  pursuit  of  its  object.  There  is  a  carefulness,  lest  wandering 
thoughts  should  become  habitual.  There  is  a  resistance  of  the 
first  step,  that  might  lead  into  a  devious  path.  The  soul  remembers 
the  "  wormwood  and  the  gall,"9  "  the  roaring  lion,"  and  the  devour- 

i  Zech.  xiii.  1.  2  Psalm  xix.  12.  3  Prayer-Book. 

«  Verse  9.  5  Psalm  xxiv.  6.  6  Zech.  iv.  10. 

i  Phil.  iii.  13.    Psalm  xxvii.  4.        8  Isa.  xxvi.  8,  9.  9  Lam.  iii.  19. 


22  EXPOSITION    OF    PSALM    CXIX. 

ing  wolf;  and  in  the  recollection  of  the  misery  of  its  former  wander- 
ing, dreads  any  departure  from  the  Shepherd's  fold.  This  blessed 
state  of  mind  the  flock  of  Christ  should  cherish  with  godly  jealousy. 
Yet  let  it  be  remembered,  that  daily  progress  in  the  heavenly  walk 
is  not  maintained  by  yesterday's  grace.  Humble  and  dependent 
prayer  must  fetch  in  a  fresh  supply  continually — "  O  let  me  not 
wander  from  thy  commandments"  ' Lord,  I  feel  my  heart  so 
prone  to  wander.  My  affections  are  often  scattered  to  the  ends  of 
the  earth.  "  Unite  my  heart  to  fear  thy  name."1  Concentrate 
every  thought,  every  desire,  hi  thyself,  as  the  one  object  of  attrac- 
tion.' 

11.   Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee. 

What  an  aggregate  of  guilt  and  misery  is  comprehended  in  this 
short  word  '-sin" — the  greatest  curse  that  ever  entered  the  universe 
of  God,  and  the  parent  of  every  other  curse  !  Its  guilt  is  aggravated 
beyond  the  conception  of  thought.  Injury  to  a  Superior — a  Father 
— a  Sovereign  !  Its  power  is  misery,  wherever  it  extends — in  the 
heart — in  the  family — in  the  world.  In  eternity  its  power  is  unre- 
strained. Sometimes  the  death-bed  scene  casts  a  fearful  gleam  of 
light  upon  "  the  worm  that  never  dieth,  and  the  fire  that  never 
shall  be  quenched  :"2  but  experience  only  can  develop  its  full-grown 
horrors.  How  supremely  important  therefore  is  the  object  of  our 
preservation  from  sin  !  and  how  wisely  adapted  are  the  means  to 
the  end !  That  word — which  the  man  of  God  had  just  before 
mentioned  as  the  guide  to  the  cleansing  of  the  way,3 — he  hides 
within  his  heart — not  for  concealment,  but  for  security,4  that  it 
may  be  ready  for  constant  use.5  It  is  not  therefore  a  mere  ac- 
quaintance with  the  word,  that  will  avail  us.  There  must  be  a 
cordial  assent — a  sound  digestion — a  constant  respect.  It  must  be 
to  us  the  rule  that  we  would  not  transgress — the  treasure  that  we 
are  afraid  to  lose.6  Often  indeed  Satan  shuts  out  its  entrance.  He 
"  catches  away  that  which  was  sown."  Too  often,  again,  it  is 
withered  or  choked  in  the  soil.  But  "  the  honest  and  good  heart" 
"hides  it,  keeps  it,  and  brings  forth  fruit  with  patience,  unto  per- 
fection."7 Here  it  "  dwells  richly  in  all  wisdom,"8  the  storehouse, 
as  occasion  requires ;  a  principle  of  holiness ;  a  covering  from  sin. 
In  this  view  it  is  recommended  by  one,  who  had  well  acquainted 
himself  with  its  valuable  uses — -"  My  son,  let  them  not"  (the  Divine 
precepts)  "depart  from  thine  eyes;  keep  sound  wisdom  and  discre- 
tion. So  shall  they  be  life  unto  thy  soul,  and  grace  to  thy  neck. 
Then  shalt  thou  walk  in  thy  way  safely,  and  thy  foot  shall  not 
stumble."9  David  also  gives  us  the  same  experience — "By  the 
word  of  thy  lips  I  have  kept  me  from  the  paths  of  the  destroyer."10 
And  it  was  probably  this  recollection,  combined  with  a  sense  of 

1  Psalm  lxxxvi.  11.  2  Mark  ix.  44.  3  Verse  9. 

*  Matt.  xxv.  25.     Ps.  xi.  10,  with  Ex.  xxv.  21.     Job  xxii.  22.  s  Joshua  i.  8. 

6  Matt.  xiii.  44.  7  Luke  viii.  15,  with  the  whole  parable.  8  Col.  iii.  16. 

9  Prov.  iii.  21—24.    Compare  Prov.  ii.  10—15.  10  Ps.  xvii.  4. 


VERSE    11.  23 

continual  danger,  that  suggested  the  prayer — "  Order  my  steps  in 
thy  word ;  and  let  not  any  iniquity  have  dominion  over  me-"1 

The  value  of  the  word  is  inestimable,  as  our  means  of  walking 
with  God  in  the  hurry,  business,  and  temptation  of  the  day.  The 
Psalms  furnish  precious  materials  for  ejaculatory  prayer  ;  the  prom- 
ises food  for  comfort;2  the  rules  such  light  in  perplexity;3  the 
instruction  such  solid  matter  for  godly  conference4 — all  operating 
for  one  end — a  preservation  from  sin.  Being  from  the  word — a 
manifestation  of  the  Saviour's  love — what  a  keeping  of  the  heart ! 
what  a  quickening  motive  !  How  seasonable  in  worldly  temptation 
is  the  warning  of  the  word  hid  in  the  heart — "  No  man  having 
put  his  hand  to  the  plough,  and  looking  back,  is  fit  for  the  king- 
dom of  God  !"6  So  in  the  spiritual  conflict,  let  this  word — "  Him 
that  cometh  unto  me,  I  will  in  no  wise  cast  out" — be  hid  in  the 
heart — what  a  preservative  is  it  against  unbelief  !6  Take  the  word 
to  the  unbelieving  believer,  (if  the  expression  may  be  allowed,) 
alarmed  by  ridicule  or  persecution — "If  the  world  hate  you,  ye 
know  that  it  hated  me  before  it  hated  you."7 — Fearing  that  he  shall 
never  hold  out  unto  the  end  ;  "  I  will  never  leave  thee  nor  forsake 
thee."6 — Trembling,  lest  his  sins  should  rise  up  to  his  condem- 
nation ;  "  The  blood  of  Jesus  Christ  the  Son  of  God  cleanseth  from 
all  sin."9  And  then  as  to  duties  :  Let  his  Saviour's  word  re- 
buke his  indolence  and  unwatchfulness, — "What!  coAld  ye  not 
watch  with  me  one  hour  ?  Watch,  and  pray,  that  yevtenter  not 
into  temptation."10  Hide  in  the  heart  the  sorrowful  story  of  his 
agony  in  the  garden,  and  his  death  on  the  cross,  that  ">sin  may 
appear  yet  more  exceeding  sinful."  \ 

But  how  is  the  word  to  gain  entrance  into  hearts  likeVurs? 
How  shall  it  be  " hid"  in  so  unkindly  a  soil?  No  power  of  man 
surely  can  plant  it  there.  The  Holy  Spirit's  almighty  agency 
must  be  diligently  sought ;  for  in  proportion  as  we  are  filled  with 
his  gracious  influences,  shall  we  be  armed,  as  was  our  Master,  for 
the  effectual  resistance  of  our  spiritual  temptations.11 

Lastly,  connected  with  this  subject,  mark  the  Christian's  char- 
acter— "  In  whose  heart  is  my  law."12 — His  security — "  None  of 
his  steps  shall  slide."13 — His  happiness — "  O  how  I  love  thy 
law  !"" — His  victory — ■"  The  word  of  God  abideth  in  him,  and  he 
hath  overcome  the  wicked  one."15 — All  infallibly  provided  by  the 
covenant-promise — "  I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts."16  0  let  us  not  then  shrink  from  a  close 
contact  with  the  word,  though  the  cost  may  be  the  cutting  off 
a  right  hand  for  the  saving  of  the  life.  There  is  no  better  test  of 
our  security,  than  a  willingness  to  come  to  the  searching  light  of 
the  word.11 

i  Verse  133.  2  Verses  50,  92.  3  Verse  105.     Prov.  iii.  5,  6. 

4  Col.  iii.  16.  s  Luke  ix.  61,62.  6  John  vi.  37. 

1  lb.  xv.  18.  8  Heb.  xiii.  5.  »  1  John  i.  7. 

10  Matt.  xxvi.  40,  41.  »  Comp.  Luke  iv.  1—12.  «  Isaiah  li.  7. 

13  Psalm  xxxvii.  31.  »  Verse  97.  l5  1  John  ii.  14,  with  Eph.  vi.  17. 

is  Jer.  xxxi.  33.  «  Comp.  John  iii.  20,  21. 


24  EXPOSITION    OF    PSALM    CXIX. 

12.  Blessed  art  thou,  O  Lord :  teach  me  thy  statutes. 

"  Praise  is  comely  for  the  upright."1  It  is  at  once  their  duty  and 
their  privilege.  But  what  does  its  highest  exercise  amount  to, 
when  placed  on  the  ground  of  its  own  merit  ?  We  clothe  our  ideas 
with  magnificence  of  language,  and  deck  them  out  with  all  the 
richness  of  imagery  ;  and  perhaps  we  are  pleased  with  our  forms 
of  praise.  But  what  are  they  in  his  sight  beyond  the  offering  of 
a  contemptible  worm,  spreading  before  its  Maker  its  own  mean  and 
low  notions  of  Divine  Majesty  ?  If  a  worm  were  to  raise  its  head, 
and  cry — '  O  sun  !  thou  art  the  source  of  light  and  heat  to  a 
widely-extended  universe' — it  would,  in  fact,  render  a  higher  praise 
to  the  sun,  than  we  can  ever  give  to  our  Maker.  Between  it  and 
us  there  is  some  proportion — between  us  and  God  none.  Yet,  un- 
worthy as  the  offering  confessedly  is,  he  will  not  despise  it.  Nay, 
more, — instead  of  spurning  it  from  his  presence,  he  has  revealed 
himself  as  "  inhabiting  the  praises  of  Israel,"2 — intimating  to  us, 
that  the  service  of  praise  is  "set  forth  in  his  sight  as  incense ;"  and 
at  the  same  time,  that  it  should  be  the  daily  unceasing  exercise  of 
one  at  his  own  home. 

The  true  character  of  praise,  however,  depends  entirely  upon  the 
state  of  the  heart.  In  the  contemplative  philosopher  it  is  only 
cheering  barren  admiration  :  in  the  believer  it  becomes  a  principle 
of  comfort  and  encouragement.  For,  can  he  forget  "  the  revela- 
tion" whidh  his  God  has  given  of  himself  in  the  gospel  of  his  dear 
Son  ;  how  it  divests  every  attribute  of  its  terrors,  and  shines  before 
us  in  all  the  glory  of  his  faithfulness  and  love  ?  The  ascription 
of  praise — "  Blessed  art  thou,  O  Lord" — frames  itself  therefore 
into  the  prophet's  song- — "  Who  is  a  God  like  unto  thee,  that  par- 
doneth  iniquity,  and  passeth  by  the  transgression  of  the  remnant 
of  his  heritage  !  He  retaineth  not  his  anger  for  ever,  because  he 
delighteth  in  mercy."3 

Truly  then  he  is  "blessed"  in  himself,  and  delights  to  commu- 
nicate his  blessedness  to  his  people.  Hence  we  are  emboldened  to 
ask  for  continual  "teaching  in  his  statutes"4 — in  the  truths 
which  he  has  revealed,  and  the  precepts  which  he  has  enjoined  ! 
that  we  may  "be  followers  of  him,  as  dear  children,"  and  "walk 
with  him  in  love."5  The  practical  influence,  however,  of  Divine 
light  constitutes  its  peculiar  privilege.  Man's  teaching  puffeth  up 
— God's  teaching  humbleth.  Man's  teaching  may  lead  us  into 
error  as  well  as  into  truth — God's  teaching  is  "  the  unction  from 
the  Holy  One,  by  which  we  know  all  things.'-6  Man's  teaching 
may  make  us  more  learned — God's  teaching  makes  us  more  holy. 
It  persuades,  while  it  enlightens.  It  draws  the  heart,  inclines  the 
will,  and  carries  out  the  soul  to  Christ.7  The  tried  character  of 
God  encourages  us  to  look  for  his  teaching — "  Good  and  upright 
is  the  Lord ;  therefore  will  he  teach  sinners  in  the  way."8     Our 

1  Psalm  xxxiii.  1,2.  2  Psalm  xxii.  3.  3  Micah  vii.  18. 

*  The  same  acknowledgment  and  plea  arc  made  in  verses  64,  G8.  5  Eph.  v.  1,2. 

6  1  John  ii.  20.  ?  John  vi.  44,  45.  »  Ps.  xxv.  8. 


VERSE    13.  25 

warrant  is  especially  confirmed  in  approaching-  him  as  our  covenant 
God — "Lead  me  in  thy  truth,  and  teach  me ;  for  thou  art  the 
God  of  my  salvation.  Teach  me  to  do  thy  will ;  for  thou  art 
my  God.1 

Reader!  do  you  desire  to  praise  your  God?  Then  learn  to  fre- 
quent the  new  and  living  way.  "  by  which  alone  you  can  offer  your 
sacrifice  acceptably."2  And  while  engaged  in  this  holy  service,  in- 
quire, surrounded  as  you  are  with  the  means  of  instruction,  what 
progress  you  are  making  in  his  statutes.  Seek  to  have  a  deeper 
acquaintance  with  the  character  of  God.  Seek  to  be  the  vessels 
of  honor  and  glory,  into  which  he  is  pouring  more  and  more  con- 
tinually, "  until  tbey  be  filled  with  all  the  fulness  of  God."3  Value 
the  unspeakable  blessing  of  Divine  teaching,  by  which  you  learn 
to  live  the  life,  and  begin  the  blessedness  of  God. 

13.    With  my  lips  have  1  declared  all  the  judgments  of  thy  mouth. 

We  have  seen  the  word  hid  in  the  heart ;  now  we  see  it  poured 
forth  from  the  lips.  The  Lord  has  taught  us  his  statutes  ;  now 
we  declare  these  judgments  of  his  mouth  ;  but  who  can  declare 
them  with  unction  and,  power,  save  those  who  are  taught  of  God  2 
Now  we  are  introduced  to  the  high  and  honorable  privilege  of  be- 
coming a  witness  for  our  Saviour  !4  Our  opportunities  of  service 
are  our  talents,  and  we  trade  with  a  large  increase ;  for  "  to  every 
one  that  hath  shall  be  given,  and  he  shall  have  abundance."5  But — - 
"  our  lips  are  our  own,"3 — is  the  proud  language  of  the  world.  Bless- 
ed be  God ;  "  we  know  that  we  are  not  our  own."7  Mostgladly  do 
we  acknowledge,  that  he,  who  fashioned  our  lips,  has  the  best  claim 
to  their  service.  And  when  he  has  added  tc  the  claim  of  creation 
the  right  of  purchase,8  what  further  constraining  can  we  need,  to 
induce  the  consecration  of  all  that  we  are,  and  all  that  we  have,  to 
his  glory ! 

This  is  a  family  obligation — To  declare  the  judgments  of  God's 
mouth.  Thus  did  Abraham  obtain  a  blessing  for  his  children.9 
Heavenly  blessings  are  the  gracious  reward  of  thus  honoring  our 
God.10  This  also  is  the  material  of  our  general  intercourse — fruit- 
ful in  spiritual  results.  Thus  did  Andrew  bring  Peter,11  and  the 
woman  of  Samaria,  her  neighbors,12  to  Jesus.  What  might  we  not. 
do  for  our  fellow  sinners,  if  our  intercourse  with  them  was  the  over- 
flowing of  a  heart  filled  with  love ;  guided  by  a  single  desire  to 
glorify  our  Saviour,  and  to  edify  his  church  !  Fearful  indeed  is 
the  guilt  of  sinful  silence  ;  and  those,  who  thus  prove  their  unfaith- 
fulness to  God,  may  well  tremble  at  his  awful  denunciations.  And 
yet  it  is  possible  to  be  bold  in  speech  for  God,  when  in  the  closet, 
the  family,  or  the  world,  our  consciences  justly  convict  us  of  in- 
sincerity.— "Thou  that  teachest  another,  teachest  thou  not  thy- 

1  Ps.  cxliii.  10.  2  Heb.  x.  20,  xiii.  15.  1  Pet.  ii.  5.  3  Eph.  iii.  19. 

4  Phil.  ii.  1G.  5  Matt.  xxv.  29.  6  Psalm  xii.  4. 

7  I  Cor.  vi.  19.  « lb.  20.  s  Gen.  xviii.  19. 

io  Deut.  xi.  18—21.  n  John  i.  40—42.  »  lb.  iv.  29,  30. 


26  EXPOSITION    OP    PSALM    CXIX. 

self?"1  Let  us  seek  therefore  to  have  our  hearts  "filled  with  the 
Spirit  ;"2  else  our  "  talk  of  the  lips  tendeth  only  to  penury."3 

This  subject  illustrates  the  character  of  the  Lord's  people — 
"The  month  of  the  righteous  speaketh  wisdom,  and  his  tongue 
talketh  of  judgment  ;"4  their  resolution — "  My  mouth  shall  shew 
forth  thy  righteousness  and  thy  salvation  all  the  day ;  for  I  know 
not  the  numbers  thereof  ;'"s  their  prayer— uO  Lord,  open  thou 
my  lips,  and  my  mouth  shall  shew  forth  thy  praise  ;"6  their  bless- 
ing— "  The  lips  of  the  righteous  feed  many.  A  wholesome 
tongue  is  a  tree  of  life."7  The  example  of  the  Saviour,  here  as 
everywhere,  is  our  perfect  and  encouraging  pattern :  "  I  have 
preached  righteousness  in  the  great  congregation  ;  lo  !  I  have  not 
refrained  my  lips,  O  Lord,  thou  knowest."8  In  this  spirit  of  their 
Master,  the  Apostles  awed  their  persecutors  into  forbearance—-"  We 
cannot  but  speak  the  things  which  we  have  seen  and  heard."9 

How  sinful  is  it  to  employ  our  lips  for  any  but  the  Lord  !  Yet 
not  less  sinful  is  our  reluctance  to  employ  them  for  him  !  Surely 
the  day — when  perhaps  we  have  been  fluent  in  worldly  conversa- 
tion, and  yet  have  neglected  our  opportunities  for  speaking  a  word 
for  him,  must  be  considered  a  lost  day  !  Is  there  not  much  cause 
for  watchfulness,  prayer,  and  self-denial ;  'lest  our  silence  should 
deny  him,  whom  by  every  obligation  we  are  bound  to  confess?  If 
our  inability  to  bear  a  testimony  for  our  Lord  is  not  painful  to  us,10 
must  we  not  suspect,  if  not  the  sincerity,  at  least  the  strength  of 
our  attachment  to  his  precious  name?  and  we  can  do  no  better 
than  retire  into  our  closets  with  the  prayer  of  contrition — "Enter 
not  into  judgment  with  thy  servant,  O  Lord."11 

14.  I  have  rejoiced  in  the  way  of  thy  testimonies,  as  much  as  in  all  riches. 

How  natural  is  it  to  be  speaking  of  that  which  is  our  delight ! 
The  man  of  God  was  always  declaring  the  Lord's  judgments, 
because  they  were  his  rejoicing.  There  is  indeed  a  real  joy  in 
despising  earthly  joys.  "  How  sweet,"  said  Augustine,  refering  to  the 
period  tff  his  conversion,  "  was  it  in  a  moment  to  be  free  from  those 
delightful  vanities,  to  lose  which  had  been  my  dread  ;  to  part  with 
which  was  now  my  joy  !"12  More  satisfying  is  the  believer's  rejoic- 
ing in  the  way  of  God,  than  that  of  the  miser  in  his  untold  riches.13 
Here  he  may  safely  say  to  his  soul — "  Soul,  thou  hast  much  goods 

•  Romans  ii.  21.  2  Eph.  v.  18,  19.  3  Prov.  xiv.  23,  with  x.  19. 

4  Ps.  xxxvii.  30.  s  ib.  lxxi.  15.  e  lb.  Ii.  15. 

i  Prov.  x.  21,  xv.  4.  8  Ps.  xl.  9,  10,  with  Luke  iv.  16—22.  9  Acts  iv.  20. 

10  Compare  Psalm  xxxix.  1,  2.     Jer.  xx.  9.  "  Psalm,  cxliii.  2. 

12  "  Quas  amittcre  metus  erat,  jam  dimittere  gaudium  fuit." — Aug.  Confess.  Book  ix. 
Never  man  in  his  unregenerate  state,  by  his  own  confession,  more  strongly  illustrated 
the  truth  of  our  Lord's  declaration — "  Whosoever  committeth  sin  is  the  servant  of  sin." 
(John  viii.  34,  with  2  Peter  ii.  19.)  He  describes  himself  actually  as  "wallowing  in  the 
mire,"  with  as  much  delight  as  if  he  were  rolling  himself  in  a  bed  of  spices,  or  perfuming 
himself  with  the  most  precious  ointment.  ("  Volutare  in  caeno,  tanquam  cinnamonis  et 
unguentis  prctiosis.")  Yet  when  the  word  pierced  his  heart,  and  brought  a  new  bias 
and  taste  into  his  soul,  how  delightfully  is  his  language  changed  in  the  recollection  of 
his  past  "  excess  of  riot !"     "  Quam  sauve  est  istis  suavitatibus  carere !" 

13  Verses  72,  127. 


VERSE    15.  27 

laid  up  for  many  years ;  take  thine  ease."  And  these  are  the  only 
riches  within  the  reach  of  all.  If  we  are  poor  in  this  world,  it  is  the 
Lord's  providence.  If  we  are  poor  in  grace  it  is  our  own  fault.  It 
is  because  we  have  despised  our  Lord's  counsel  to  buy  of  him, 
"gold  tried  in  the  fire,  that  we  may  be  rich."1  And  what,  is  this 
enriching  portion? — "Things  present  and  things  to  come:"2  some- 
thing enjoyed,  and  much  more  expected  :  the  mercies  of  eternity 
added  to  the  blessings  of  time  ;  the  riches  of  both  worlds — -all  as- 
sured to  him  by  the  covenant  of  grace  "  in  the  way  of  the  Lord's 
testimonies."  Is  it  not  then  most  strange,  that  with  such  treasure 
in  possession  and  in  prospect,  the  child  of  God  should  be  so  careless 
in  increasing  his  store,  and  in  confirming  his  own  interest  in  it? 
But  the  riches  of  GoaVs  testimonies  have  this  peculiar  property, 
that  they  cease  to  rejoice  the  heart,  when  they  are  not  uppermost 
there.  Have  there  not  been  times,  when  we  have  actually  rejoiced 
in  the  accession  of  some  worldly  good,  or  the  accomplishment  of 
some  worldly  desire,  more  than  in  this  heavenly  treasure?  What 
then  do  we  count  our  riches  7  To  thrive  in  grace,  or  in  the  world? 
to  be  rich  towards  God,  or  for  our  own  indulgence? 

But  though  we  would  rejoice  in  the  testimonies,  and  would  not, 
for  all  this  world  can  afford,  lose  a  verse  or  letter  of  our  Bibles,  yet 
we  cannot  be  satisfied  with  a  general  interest.  Many  texts — doctri- 
nal, practical,  or  experimental — have  been  specially  sealed  by  the 
Divine  Spirit  upon  our  hearts.3  This  or  that  promise — yea,  all  the 
land  of  promise,  as  much  as  I  can  set  my  foot  upon — is  mine.  Of 
these  precious  testimonies,  shall  we  not  increase  our  little  stock,  un- 
til we  have  apprehended  the  full  enjoyment  of  the  whole  ;  if  indeed 
the  fulness  of  that  which  is  called  "  unsearchable"4  can  ever  be,  in 
this  life  at  least,  completely  enjoyed? 

But  it  is  not  so  much  in  the  Lord's  testimonies,  as  "  in  the  way 
of  them"  that  David  rejoiced — the  way  to  God.  of  which  they  tes- 
tify3— "  the  way  of  holiness,"6  in  which  they  lead — the  narrow 
way  of  the  cross — so  contrary  to  our  natural  desires  and  inclina- 
tions, that  none  but  the  true  sheep  of  Christ  can  ever  enter,  or  con- 
tinue in  it.  Who  that  walks  in  these  ivays  will  fail  to  find  them, 
in  duties  no  less  than  in  privileges,  "paths  of  pleasantness  and 
peace?"  Our  happiness  is  not  withered,  but  flourishing.  "Thus 
saith  the  Lord,  Stand  ye  in  the  ways  and  see,  and  ask  for  the  old 
paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall  find 
rest  for  your  souls."7 

15.  I  will  meditate  in  thy  precepts,  and  have  respect  unto  thy  ways. 

Our  rejoicing  in  the  testimonies  of  God  will  naturally  flow  in 
an  habitual  meditation  in  them.3  The  thoughts  follow  the  affec- 
tions.    They  are  no  burden  to  the  carnal  man,  so  far  as  his  heart 

t  Rev.  iii.  18.  2  i  Cor.  iii.  22. 

3  "This  is  my  Scripture,"  Oricen  used  to  say  of  such  texts.  4  Eph.  iii.  18. 

s  John  xiv.  6,  with  v.  39.  6  Isaiah  xxxv.  8.  7  Jer.  vi.  16. 

8  Verse  97.     Psalm  i.  2. 


28  EXPOSITION    OF    PSALM    CXIX. 

is  in  them.  But  having  no  spiritual  taste,  he  has  no  ability  for 
spiritual  meditation.  Indeed  many  sincere  Christians,  through  re- 
maining weakness  and  depravity,  are  too  often  reluctant  to  it. 
They  are  content  with  indolent  reading:  and,  with  scarcely  a 
struggle  or  a  trial,  yield  themselves  up  to  the  persuasion,  that  they 
are  unable  sufficiently  to  abstract  their  minds  for  this  blessed  em- 
ployment. But  let  the  trial  prove  the  work.  Perseverance  will 
accomplish  the  victory  over  mental  instability,  and  the  spiritual 
difficulty  will  give  way  to  prayer — "Lord,  help  me."  The  fruit- 
fulness  of  this  employment  will  soon  be  manifest.  Does  it  not  "  stir 
up  the  gift  of  God  that  is  in  us,"1  and  keep  the  energies  of  the  heart 
in  a  wakeful  posture  of  conflict  and  resistance?  Besides  this,  it  is 
the  digestive  faculty  of  the  soul,  which  converts  the  word  into  real 
and  proper  nourishment:  so  that  this  revolving  of  a  single  verse  in 
our  minds  is  often  better  than  the  mere  reading  of  whole  chapters. 
"Thy  words  were  found,  and  /  did  eat  them ;  and  thy  word  was 
unto  me  the  joy  and  the  rejoicing  of  my  heart."2  Thus  the  mind 
becomes  the  instrument  of  faith  and  love — of  joy  and  strength. 

But  this  meditation  not  only  includes  the  stated  times  of  thought, 
but  the  train  of  holy  thoughts,  that  passes  through  the  mind  during 
the  busy  hours  of  the  day.  This  maintains  an  habitual  flow  of 
spiritual  desires,  and  excites  the  flame  of  love  within,  till  at  length 
the  Psalmist's  resolution  becomes  the  inwrought  habit  of  our  minds 
— "  /  will  meditate  in  thy  precepts? 

Can  we  want  a  subject  for  meditation,  if  indeed  the  salvation  of 
Jesus  has  been  made  known  to  our  souls?  While  musing  upon 
this  glorious  theme,  does  not  "the  fire  burn"3  within,  as  if  our 
hearts  were  touched  with  a  live  coal  from  the  altar  of  God  ?  Chide 
then,  believer,  thy  dull  and  sluggish  spirit,  that  suffers  the  precious 
manna  to  lie  ungathered  upon  the  ground,  that  is  slow  to  entertain 
these  heavenly  thoughts,  or  rather  that  heavenly  guest,  whose 
peculiar  office  it  is  to  "  help  our  infirmities,"4  and  especially  to  "  take 
of  Christ's,  and  show  it  unto  us."5 

The  exercise,  however,  of  this,  as  of  every  other  duty,  may  prove 
a  barren  form,  that  imparts  neither  pleasure  nor  profit.6  Let  each 
of  us  then  ask — -What  distinct  experimental  benefit  have  I  received 
from  the  word  ?  Do  I  endeavor  to  read  it  with  prayerful  medita- 
tion, until  I  find  my  heart  filled  with  it? 

But  this  communing  with  the  word  is  not  for  contemplation,  but 
for  practice.7     By  meditating  on  God's  precepts,  we  learn  to  have 

i  2  Tim.  i.  G. 

2  Jer.  xv.  16.  "  Meditation  is  that  exercise  of  mind,  whereby  it  recalls  a  known  truth, 
as  some  kinds  of  creatures  do  their  food,  to  be  ruminated  upon,  until  the  nutritious  parts 
arc  extracted,  and  fitted  for  the  purposes  of  life." — Bishop  Home  on  this  verse. 

3  Ps.  xxxix.  3,  and  comp.  Ps.  xlv.  1.  4  Rom.  viii.  26.  5  John  xvi.  14,  15. 

6  "  If  a  chapter  be  read  with  the  eye  merely,  while  the  mind  remains  inattentive,  and 
the  book  be  shut  as  soon  as  the  chapter  is  finished,  and  thus,  what  has  been  read  imme- 
diately escapes  the  memory;  what  is  there  to  surprise,  if,  after  the  whole  Bible  has  been 
several  times  read  through,  wc  discover  in  ourselves  no  increase  of  piety  and  devotion'?" 
— Professor  Franck. 

'  Joshua  i.  8. 


VERSE   16.  29 

respect  unto  his  ways — carefully  "pondering'  the  path  of  our  feet," 
that  we  "turn  not  aside."1  Thy  loving  kindness  is  before  mine 
eyes  ;  and  I  have  walked  in  thy  truth."'2  "  My  foot,"  saith  Job,  '•  hath 
held  his  steps ;  his  way  have  I  kept,  and  not  declined.  Neither 
have  I  gone  back  from  the  commandment  of  his  lips ;  "  /  have 
esteemed  the  words  of  his  mouth  more  than  my  necessary  food."3 

16.  I  will  delight  myself*  in  thy  statutes  ;  1  will  not  forget  thy  word. 

As  delight  quickens  to  meditation5  so  does  the  practical  habit  of 
meditation  strengthen  the  principle  of  delight.  In  the  enjoyment 
of  this  delight  the  Christian  (however  small  his  attainments  may 
be)  would  rather  live  and  die,  than  in  the  pursuit,  and  even  in  the 
possession  of  the  most  satisfying  pleasures  of  a  vain  and  empty 
world.  But  if  it  be  a  real  " delight  in  the  Lord's  statutes"  it  will 
be  universal— when  they  probe  the  secret  lurking-places  within,- 
and  draw  out  to  the  full  light  the  hidden  indulgences  of  a  heart 
that  is  yet  "  carnal  ;"6  when  they  call  for  the  entire  crucifixion  of 
every  corrupt  inclination,  and  the  unreserved  surrender  of  all  to  the 
self-denying  service  of  our  God.  This  spirit  is  very  different  from 
the  delight  of  the  hypocrite,  which  is  rather  "  to  know,"  than  to  do 
the  "  ways  of  his  God  :"7  and  therefore  which  is  satisfied  with  out- 
ward conformity,  with  little  or  no  desire  to  "  understand  the  errors  of 
his  heart,"  that  he  might  be  "cleansed  from  secret  faults."8  The 
spring  of  our  obedience  will  therefore  prove  its  sincerity;  and  the 
reality  of  our  love  will  be  manifested  by  its  fruitfulness  and  active 
cheerfulness  in  our  appointed  sphere  of  duty. 

We  may  also  observe  here  an  evidence  of  adoption,  when  obedi- 
ence is  not  a  burden,  but  a  delight.  The  servant  may  perform 
the  statutes  of  God,  but  it  is  only  the  Son  who  "  delights  in  them? 
But  what— we  may  ask — is  the  spring  of  adoption  ?  It  is  "  the 
Spirit  of  the  Son  sent  into  our  hearts,  whereby  we  cry  'Abba, 
Father.'  "9  It  is  because  we  are  at  peace  with  God  through  Jesus 
Christ ;  because  the  statutes  are  the  message  of  reconciliation 
through  him,  that  they  become  delightful  to  those  who  are  partakers 
of  this  great  salvation.  The  spirit  of  adoption,  therefore,  as  the 
principle  of  delight,  is  the  spring  of  acceptable  obedience  in  the 
Lord's  service. 

And  surely  those  who  are  serving  him  in  this  happy  filial  walk 
are  not  likely  to  uforget  his  word."  As  the  eye  is  continually 
turned  to  the  object  of  its  affection,  so  the  eye  of  the  soul,  that  has 
been  fixed  with  delight  on  the  ways  of  God,  will  be  habitually 
resting  upon  them.  As  one  of  the  wise  heathens  observed — "  I 
never  yet  heard  of  a  covetous  old  man,  who  had  forgotten  where 
he  had  buried  his  treasure."10     The  reason  is  abundantly  evident. 

i  Prov.  iv.  26,  27.  2  Psalm  xxvi.  3.  3  Job  xxiii.  11,  12. 

4  "  I  will  solace  and  recreate  myself." — Ainsworth.  A  beautiful  illustration  of  the 
refreshment  of  the  word,  when  the  mind  is  tired  out  with  the  toilsome  encumbering  cares 
of  the  world.  5  Verses  14,  15.  6  See  Rom.  vii.  14.     1  Cor.  iii.  1,  3. 

7  Isaiah  lviii.  2.  s  Psalm  xix.  12.  ">  Gal.  iv.  6. 

11  "Nee  vero  quenquam  senum  audhi  oblitum,  quo  loco  thesaurum  obruisset." — Cicero 
de  Senectute.     Compare  Matt.  vi.  21 


OU  EXPOSITION    OF    PSALM    CXIX. 

His  heart  is  in  it.  And  this  explains  the  forgetfulness  of  the  un- 
godly or  the  formalist.  They  have  no  delight  in  the  statutes. 
And  who  is  not  glad  to  forget  what  is  distasteful  ?  But  if  we 
"have  tasted  that  the  Lord  is  gracious" — if  we  have  found  a 
treasure  in  th^  way  of  his  testimonies — we  cannot  forget  the  sweet- 
ness of  the  experience,  or  where  to  go  to  refresh  ourselves  with  the 
repetition  of  it. 

Fbr 'get 'fulness  of  the  word  is,  however,  to  the  Christian,  a  source 
of  continual  complaint,  and  sometimes  also  of  most  distressing 
temptation.  Not  that  there  is  always  a  real  charge  of  guilt  upon 
the  conscience.  For,  as  Boston  somewhat  quaintly  observes — 
"  Grace  makes  a  good  heart-memory,  even  where  there  is  no 
good  head-memory."  But  means  must  be  used,  and  helps  may  be 
suggested.  Watchfulness  against  the  influence  of  the  world  is  of 
the  first  importance.  How  much  of  the  good  seed  is  choked  by  the 
springing  thorns  I1  If  our  hearts  are  ever  refreshed  with  spiritual 
delight,  we  should  be  as  cautious  of  an  uncalled-for  advance  into 
the  world,  as  of  exposing  an  invalid's  susceptible  frame  to  a  damp 
or  unhealthy  atmosphere.  Whatever  warmth  had  been  kindled  in 
spiritual  duties,  may  be  chilled  by  one  moment's  unwary  rush  into 
an  unkindly  clime.  We  must  also  recommend  increasing  atten- 
tion to  the  word,  as  the  means  of  its  preservation2 — the  exercise  of 
"faith,"  without  which  it  will  "  not  profit"3  (he  active  habit  of  love, 
bringing  with  it  a  more  habitual  interest  in  the  statutes4 — all  accom- 
panied with  unceasing  prayer  for  the  gift  of  the  Holy  Spirit,  made 
th  eexpress  subject  of  promise  for  this  purpose.5  Under  this  heav- 
enly teaching  and  recollections,  what  delight  will  be  found  in  the 
statutes!  what  blessed  remembrance  of  his  wrord  !  And  what  a 
happy  spirit  is  their  delight  and  remembrance  of  the  word — the 
affections  glowing — the  memory  pondering — the  presence  and  man- 
ifestation of  truth  keeping  the  heart  in  close  communion  with 
God !  "  O  Lord  God,  keep  this  for  ever  in  the  imagination  of  the 
thoughts  of  the  hearts  of  thy  people  and  prepare  their  hearts  unto 
thee)'8 


PART    III. 

17.  Deal  bountifully  with  thy  servant,  tint  I  may  live,  and  ke  p  thy  word. 

This  prayer  appears  to  have  been  much  upon  David's  heart,  and 
in  the  substance  and  object  of  it  is  again  repeated.7     Nor  does  he 

»  Matt.  xiii.  22.  *  Heb.  i\.  1.  3  lb.  iv.  2.  *  Verse  15. 

5  John  xiv.  2G.  8  1  Chron.  xxix.  18.  '  Verse  77. 


VERSE    17.  31 

fail  to  acknowledge  the  answer  to  it.1  The  believer  like  David,  is 
a  man  of  large  expectations.  As  regards  himself — his  own  daily 
provocations  and  backslidings — he  cannot  stand  upon  his  own 
ground.  But  when  he  brings  with  him  the  name,  the  blood,  the 
intercession  of  Jesus,  as  soon  could  God  deny  his  own  beloved  Son, 
as  resist  the  supplication  of  those  who  present  this  all-prevailing 
plea.2  Nay — is  not  this  his  own  gift  to  his  children,  as  the  pledge  of 
every  other  gift?3  And  what  other  pledge  can  they  need,  to  en- 
courage them  to  draw  nigh  with  the  largest  desire,  and  the  most 
heavenly  expectation?  We  may  indeed  be  too  bold  in  our  manner 
of  approach  to  God  ;4  but  we  cannot  be  too  bold  in  our  expectations 
from  him.  Standing  as  we  do  upon  such  high  and  sure  ground, 
it  is  equally  dishonorable  to  him,  and  impoverishing  to  ourselves, 
to  ask  only  a  little  of  him.  Rather  let  us,  according  to  his  own 
command,  "  open  our  mouths  wide ;  and  he  will  fill  them."5 
Rather  let  us  expect  that  he  will  deal — not  only  favorably — but 
bountifully  with  his  servants — that,  as  "  our  God.  he  will  supply 
all  our  need  according  to  his  riches  in  glory  by  Christ  Jesus."6 

And,  indeed,  the  most  experienced  believer  cannot  forget,  that 
he  is  in  himself  still  the  same  poor,  weak,  empty,  helpless  creature 
as  at  first.  Nothing  therefore  short  of  a  bountiful  supply  can  an- 
swer his  emergency.  Such  a  supply  is  always  at  hand.  The 
act  of  prayer  increases  the  power  to  pray.  The  throne  of  grace  is 
a  well,  which  no  power  or  malice  of  the  Philistines  can  stop  up.7 

We  need  not  say, — "  We  have  nothing  to  draw  with,  and  the 
well  is  deep."8  Faith  will  enable  us  "  with  joy  to  draw  water  out 
of  this  well  of  salvation."9  Let  us  bring  our  empty  vessels,  until 
"  there  is  not  a  vessel  more."10  Yes — believer — there  is  indeed  a 
bountiful  supply  of  grace — of  every  kind— suited  to  every  want — 
grace  to  pardon— grace  to  quicken — grace  to  bless.  Oh  !  see,  then, 
that  you  come  not  empty  away.  Remember — who  it  is  that  pleads 
before  the  throne.  Remember — that  the  grace  you  need  is  in  his 
hand.  From  eternity  he  foreknew  your  case.  He  laid  your  por- 
tion by.  He  has  kept  it  for  the  time  of  need ;  and  now  he  only 
waits  for  an  empty  vessel  into  which  to  pour  his  supply.  He  is 
ready  to  show  you,  how  infinitely  his  grace  exceeds  all  thoughts — 
all  prayers— all  desires — all  praises. 

And  say — what  has  been  the  fruit  of  your  pleading,  waiting  ex- 
pectancy at  "  the  throne  of  grace  ?  "  Have  you  not  returned  thence 
with  a  fresh  spring  of  devotedness  in  this  service,  with  every  selfish 
thought  forgotten  in  the  desire,  that  you  "may  live  and  keep  his 
word."  Nothing  touched  or  moved  your  reluctant  heart,  but  the  ap- 
prehension of  bountiful  redeeming  love.  This  makes  obedience  easy 
— delightful — natural — in  a  manner  unavoidable.    It  "  constrains"  " 

1  Verse  65.     Comp.  Ps.  xiii.  G ;  cxvi.  7,  8.         2  j0hn  xvi.  23,  24.         3  Rom.  viii.  32. 

*  A  beautiful  example  of  reverential  approach,  and  of  the  acceptance  manifested,  is 
given  in  Abram's  history,  (Gen.  xvii.  3,)  and  is  in  some  degree  illustrated  by  the  private 
records  of  Luther.- -Note  on  verses  147,  148. 

5  Psalm  lxxxi.  10.  6  Phil.  iv.  19.  -J  Com.  Gen.  xxvi.  15.  «  John  iv.  11. 

9  Isaiah  xii.  3.  io  Comp.  2  Kings  iv.  3— G.  »  2  Cor.  v.  14. 


32  EXPOSITION    OF    PSALM    CXIX. 

to  it.  The  man  now  lives — not  the  animal  life  of  appetite — not 
the  sensual  life  of  vanity  and  pleasure — but  the  only  life  that  de- 
serves the  name.  He  lives  singly,  supremely  "to  him  that  died  for 
him,  and  rose  again."1  He  "  lives,  and  keeps  his  irord."  His 
motto  and  character  now  is — "  To  me  to  live  is  Christ."2  He  val- 
ues life  only  by  its  opportunities  of  serving  his  God.3  The  first  arch- 
angel knows  not  a  higher  object  of  existence.  And  how  encour- 
aging the  reflection,  that  in  this  glorious  object  the  meanest  servant 
in  the  household  of  God  is  an  equal  participant  with  the  most 
blessed  inhabitant  of  heaven ! 

18.   Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law. 

In  order  to  keep  God's  tcord,  must  we  not  pray  to  understand 
it?  What  then  is  the  prayer?  Not — give  me  a  plainer  Bible — 
but  open  mine  eyes  to  know  my  Bible.  Not — show  me  some  new 
revelations  beside  the  laic — but  make  me  behold  the  wonders  of 
the  law.  David  had  acquired  in  the  Divine  school  "  more  under- 
standing than  all  his  teachers  ;"4  yet  he  ever  comes  to  his  God  un- 
der a  deep  sense  of  his  blindness.  Indeed,  those  who  have  been 
best  and  longest  taught  are  always  the  most  ready  to  "  sit  at  the 
feet  of  Jesus,"5  as  if  they  had  everything  to  learn.  It  is  an  un- 
speakable mercy  to  know  a  little,  and  at  the  same  time  to  feel  that 
it  is  only  a  little.  We  shall  then  be  longing  to  know  more,  and 
yet  anxious  to  know  nothing,  except  as  wTe  are  taught  of  God. 
There  are  indeed  in  God's  laiv  things  so  wondrous,  that  "  the  an- 
gels desire  to  look  into  them."6  The  exhibition  of  the  scheme  of 
redemption  is  in  itself  a  world  of  wonders.  The  display  of  justice 
exercised  in  the  way  of  mercy,  and  of  mercy  glorified  in  the  exer- 
cise of  justice,  is  a  wonder,  that  must  fill  the  intelligent  universe  of 
God  with  everlasting  astonishment.  And  yet  these  "wondrous 
things"  are  hid  from  multitudes,  who  are  most  deeply  interested 
in  the  knowledge  of  them.  They  are  "  hid,"  not  only  from  the 
ignorant  and  unconcerned,  but  "  from  the  wise  and  prudent;  and 
revealed"  only  "  to  babes  ;"7 — to  those  who  practically  acknowledge 
that  important  truth,  that  a  man  "can  receive  nothing,  except  it 
be  given  him  from  heaven."8  External  knowledge  is  like  the  child 
spelling  the  letters  without  any  apprehension  of  the  meaning.  It 
is  like  reading  a  large  and  clear  print  with  a  thick  veil  before  our 
eyes.  Oh!  how  needful  then  is  the  prayer — 'Unveil9 — "  Open 
thou  mine  eyes  ;"  let  the  veil  be  taken  away  from  the  law,  that  1 
may  understand  it;  and  from  my  heart,  that  I  may  receive  it !' 

But  do  not  even  Christians  often  find  the  word  of  God  to  be  as 
a  sealed  book?  They  go  through  their  accustomed  portion,  with- 
out gaining  any  increasing  acquaintance  with  light,  life  and  power, 
and  without  any  distinct  application  of  its  contents  to  their  hearts. 
And  thus  it  must  be,  whenever  reading  has  been  unaccompanied 

'2  Cor.  ▼.  15.         2  Phil  i.'Jl.  Comp.  Acts  xiii.36.         Jft.SO.  *  Verses  99,  100. 

s  Luke  x.  39.  «  1  Peter  i.  12.  »  Malt.  xi.  25.  *  John  iii.  27. 

9  "  Kevela  oculos  meos.  Velamen  detraha  oculis  meis." — Poli  Synopsis.  Margin, 
Reveal.     Compare  2  Cor.  iii.  14 — 16. 


VERSE    19.  33 

with  prayer  for  Divine  influence.  For  we  not  only  need  to  have 
our  "  eyes  open  to  behold"  fresh  wonders,  but  also  to  give  a  more 
spiritual  and  transforming1  perception  of  those  wonders,  which  we 
have  already  beheld. 

But  are  we  conscious  of  our  blindness?  Then  let  us  hear  the 
counsel  of  our  Lord,  that  we  "anoint  our  eyes  with  eye-salve,  that 
we  may  see."2  The  recollection  of  the  promises  of  Divine  teaching 
are  fraught  with  encouragement.  The  Spirit  is  freely  and  abund- 
antly promised  in  this  very  character,  as  "  the  Spirit  of  wisdom  and 
revelation  in  the  knowledge  of  God."3  If  therefore  we  desire  a 
clearer  insight  into  these  "  wondrous  things"  of  revelation — if 
we  would  behold  the  glorious  beauty  of  our  Immanuel — if  we 
would  comprehend  something  more  of  the  immeasurable  extent 
of  that  love,  with  which  "  God  so  loved  the  world,  as  to  give  his 
only-begotten  Son"4 — and  of  that  equally  incomprehensible  love, 
which  moved  that  Son  so  cheerfully  to  undertake  our  cause,5  we 
must  make  daily,  hourly  use  of  this  important  petition — "  Open 
thou  mine  eyesP 

19.  /  am  a  stranger  in  the  earth;  hide  not  thy  commandments  from  me. 

Such  is  the  condition  of  the  child  of  God — a  stranger  in  the 
earth  !  This  confession,  however,  from  a  solitary  wanderer  would 
have  had  little  comparative  meaning.  But  in  the  mouth  of  one, 
who  was  probably  surrounded  with  every  source  of  worldly  enjoy- 
ment, it  shows  at  once  the  vanity  of  "earth's  best  joys,"  and  the 
heavenly  tendency  of  the  religion  of  the  Bible.  This  has  been 
ever  the  character,  confession,  and  glory  of  the  Lord's  people.6 
We  "would  not  live  always,"7  and  gladly  do  we  hear  the  warning 
voice  that  reminds  us  to  "  arise  and  depart,  for  this  is  not  our  rest."8 
And  was  not  this  especially  the  character  not  of  David  only,  but  of 
David's  Lord?  Born  at  an  inn9 — not  "having  where  to  lay  his 
head"10— suffering  hunger11 — subsisting  upon  alms12 — neglected  by 
his  own'3 — "  looking  for  some  to  take  pity,  but  there  was  none,  and 
for  his  comforters  but  he  found  none"14 — might  he  not  justly  take 
up  the  confession — "  /  am  a  stranger  in  the  earth  ?" 

This  verse  exhibits  the  Christian  in  many  most  interesting  points 
of  view  ;  distant  from  his  proper  home15 — without  a  fixed  residence16 
— with  no  particular  interest  in  the  world17 — and  submitting  to  all 
the  inconveniences  of  a  stranger  on  his  journey  homewards.18  Such 
is  his  state  !  And  the  word  of  God  includes  all  that  he  wants — a 
guide,  a  guard,  a  companion — to  direct,  secure,  and  cheer  his  way. 
When  thou  goest,  it  shall  lead  thee;  when  thou  steepest,  it  shall 
keep  thee ;  and  when  thou  awakest,  it  shall  talk  with  thee."19  Most 

»  2  Cor.  iii.  18.  2  Rev.  iii.  18.  3  Eph.  i.  17. 

*  John  iii.  16.  s  Heb.  x.  5 — 7. 

s  Abraham,  Gen.  xxiii.  4.     Jacob,  Gen.  xlvii.  9.     David,  Psalm  xxxix.  12.    AU, 

Heb.  xi.  13.  7  Job  vii.  16. 

8  Micali  ii.  10.  s  Luke  ii.  7.  "  Matt.  viii.  20. 

i'Ib.  xxi.  18.  12  Luke  viii.  3.  «  John  i.  11. 

»  Psalm  lxix.  20.  «  Heb.  xi.  9.  ««  1  Chron.  xxix.  15. 

M  Phil.  iii.  20.  is  Acts  xiv.  23.     Heb.  x.  31.  "  Prov.  vi.  20—22. 

3 


34  EXPOSITION    OF    PSALM    CXIX. 

suitable  then  is  the  stranger's  prayer — "  Hide  not  thy  command- 
ments from  me."  Acquaintance  with  the  word  of  God  supplies  the 
place  of  friends  and  counsellors.  It  furnishes  light,  joy,  strength, 
food,  armor,  and  whatever  else  he  may  need  on  his  way  homewards. 

The  pilgrim-spirit  is  the  pulse  of  the  soul.  All  of  us  are  travel- 
ling to  eternity.  The  worldling  is  at  home  in  the  earth — a  pilgrim 
only  by  constraint.  His  heart  would  say — '  It  is  good  for  me  to  be 
here.  Let  God  dispose  of  heaven  at  his  pleasure.  I  am  content 
to  have  my  portion  in  this  life.'1  The  child  of  God  is  a  stranger 
in  the  earth.  Heaven  is  the  country  of  his  birth.2  His  kindred3 
— his  inheritance4 — his  Saviour5 — his  hope6 — his  home7 — is  there. 
He  is  £:  a  citizen  of  no  mean  city,"  of  the  heavenly  Jerusalem.8 
There  he  is  a  pilgrim  in  affection  no  less  than  in  character.  How 
cheering  is  the  thought,  that  here  we  have  no  continuing  city,  if  in 
heart  and  soul  we  are  "  seeking  one  to  come  !"9 

We  know  indeed,  that  we  cannot— we  would  not — call  this 
world  our  home,  and  that  it  is  far  better  to  be  without  it,  than  to 
have  our  portion  in  it.  But  do  we  never  feel  at  home  in  the  earth, 
thus  forgetting  our  proper  character  and  our  eternal  prospects?  Do 
we  always  live,  speak,  and  act  as  "  strangers  in  the  earth11 — in  the 
midst  of  earthly  enjoyments  sitting  loose  to  them,  as  if  our  treasure 
was  in  heaven  ?  Does  our  conversation  in  the  society  of  the  world 
savor  of  the  home  whither  we  profess  to  be  going?  Is  the  world 
gaining  ascendency  in  our  affections?  Let  the  cross  of  Calvary 
be  the  object  of  our  daily  contemplation — the  ground  of  our  con- 
stant "  glorying ;"  and  the  world  will  then  be  to  us  a  "  crucified" 
object.10  And  lastly,  let  us  not  forget,  that  we  are  looking  forward, 
and  making  progress  towards  a  world,  where  none  are  strangers— 
where  all  are  children  of  one  family,  dwelling  in  one  eternal  home. 
"  In  my  Father 's  house" — said  our  gracious  Head — "  a^e  many 
mansions  :  I  go  to  prepare  a  place  for  yon."11 

20.  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments  at  all 

times. 

This  intense  desire  and  affection  is  the  Christian's  answer  to 
his  prayers—  Open  thou  mine  eyes — Hide  not  thy  commandments 
from  me.  For  who  that  is  conversant  with  this  blessed  revelation 
but  longs  to  be  filled  with  it?  In  contrasting  this  glow  with  the 
church  of  Laodicea,  under  a  brighter  dispensation  "  neither  cold  nor 
hot:"12 — which  state,  we  may  ask,  most  nearly  resembles  our  own  ? 
Observe  also,  not  only  the  fervor,  but  the  steady  uniformity,  of 
this  religion.  It  was  not  a  rapture,  but  a  habit;  constant  and  uni- 
form; "at  all  times.'"  With  us,  such  enjoyments  are  too  often 
favored  seasons,  happy  moments  ;  alas  !  only  moments — why  not 
days,  and  months,  and  years?     The  object  of  our  desires  is  an  in- 

1  Psalm  xvii.  14.     Compare  Luke  vi.  24;  xii.  19,  20;  xvi.  25. 

a  Gal.  iv.  26.  »  Eph.  iii.  15.  «  lb.  i.3, 11,6.  Matt.xxr.3i. 

*  John  liv.  3.    Col.  iii.  1  «  Phil.  iii.  20.  i  2  Cor.  v.  1—6. 

8  Heb.  xii.  22.  »  lb.  xiii.  14.  '°  Gal.  tL  14. 

11  John  xit.  2.  'J  Rer.  iii.  15. 


VERSE 


20.  35 


oxhaustible  spring.  The  longing  of  the  soul,  can  never  overreach 
SoS  The  "cherished  de%ire  therefore ;  will  become  the  estab- 
Lhed  habit-the  element  in  which  the  child  o Go hves  and  thnves. 
This  uniformity  is  the  most  satisfactory  test  of  oui  pro  ession. 
Often  are  the  judgments  prized  in  affliction  when  all  other  re- 
so  ces  fail:  or  under  a  pang  of  conscience,  when  the  terror  of  the 
Lord  « is  frowning  upon  the  sinner.'"  But  the  affection  wears  off 
the  trouble,  and  the  heart  returns  to  its  hardness.  Often  also  the 
impulse  of  novelty  gives  a  strong  but  temporary  impression.* 
Ti  is  very  different  from  the  Christian,  whose  study  is  stretching 
out  its  desires  at  all  times;  finding  the  judgments  *  eordia I  or  a 
d scinline-a  support  or  a  preservation— as  his  need  may  requne. 

No  less  important  is  this*  habit  as  the  test,  of  the  soul's  prosperity. 
We  are  not  satisfied  with  occasional  intercourse  with  a  beloved 
friend.     His  society  is  the  life  of  our  life.     We  seek  him  in  his  own 
ways,  where  he  is  used  to  resort      We  feel  the  blank  of  hu .absence 
We  look  out  for  his  return  with  joyous  anticipation,     Now  is  thi, 
the  picture  of  our  souls  longing  for  communion  with  Jesus?     We 
may  feel  his  loss,  should  the  stated  seasons  of  prayer  fail  in  bnng- 
ino-  him  near  to  us.     But  do  we  long  for  him  a    all  times!     Do 
ve°<<wait  for  him  in  the  way  of  his  judgments?  where  he  is  wont 
to  be  found'*3     And  when  spiritual   exercises  are  exchanged  tor 
worldly  occupations,  do  we  seize  the  leisure  moment  to  catch  a 
wo  d-a  glimpse- a  look?     Is  not  the  heart  dumb  with  shame 
in  the  recollection  of  the  cold  habit  of  external  or  occasional  duty? 
But  whence  this  low  ebbing  of  spiritual  desire?     Do  we  live 
near  to  the  throne  of  grace?     Have  we  not  neglected  prayer  for 
the  influence  of  the  Spirit?     Have  we  not  indulged  a  light,  vain, 
and  worldly  spirit,  than  which  nothing  more  tends  to  wither    he 
growth  of  vital  religion?     Or  have  not  the  workings  of  unbelief 
been  too  faintly  resisted  ?     This  of  itself  will  account  for  much  of 
our  dulness;  since  the  rule  of  the  kingdom  0    grace  is-"  Accoid- 
\Z  to  your  faith  be  it  unto  you."<     Grace  is  indeed  an  insatiable 
principle.     Enjoyment,  instead  of  surfeiting,  only  serves  to  sharpen 
[he  appetite.     Yet  if  we  are  content  to  live  at  a  low  rate,  there 
will  be  no  sensible  interest  in  the  consolation  of  the  Gospel.     We 
know,  desire,  and  are  satisfied  with  little :  and  therefore  we ergoy 
but  little      We  live  as  borderers  on  the  land,  instead  of  beaung 
our  testimony-"  Surely  it  floweth  with  milk  and  honey  ;  and  this 
is  the  fruit  of  it."5     This  is  not  the  thriving,  the  cheerfulness,  the 
ado rine  of  the  Gospel.     It  is  rather  the  obscuring  of  the  glory  of 
our  Christian  profession,  and  of   the  happiness  of   its  attendant 

F  Lefnot  the  fervor  of  desire  here  expressed  be  conceived  to  be 
out  of  reach;  nor  let  it  be  expected  in  the  way  of  some  sudden 
manifestation  or  excitement.  Rather  let  us  look  for  ,t  ma  pa- 
tient, humble,  and  persevering  waiting  upon  the  Lord,     we  may 

.   ,/.  o  t„»,~  „  it,  3  Isa.  xxvi.  8;  lxiv.  5. 

i  Isa.  xxvi.  16.  2  John  v.  J5.  «°-  > 

*  Matt.  ix.  29.  6  Num.  xm.  27. 


36  EXPOSITION    OF    PSALM    CXIX. 

have  still  to  complain  of  coldness  and  wanderings.  Yet  strength 
to  wait  will  be  imperceptibly  given :  faitli  will  be  sustained  for  the 
conflict :  and  thus  our  souls  will  "  make  their  boast  in  the  Lord," 
even  though  an  excited  flow  of  enjoyment  should  be  withheld. 
One  desire  will,  however,  tread  upon  another,  increasing  in  ful- 
ness, as  the  grand  object  is  nearer  our  grasp. 

At  all  events,  let  us  beware  of  resting  satisfied  with  the  confes- 
sion of  our  lukewarmness  to  our  fellow-creatures,  without  "  pouring 
out  our  heart  before  the  Lord."  There  is  a  fulness  of  grace  in  our 
glorious  Head  to  "strengthen  the  things  that  remain,  that  are 
ready  to  die,"  as  well  as  at  the  beginning  to  "quicken"  us  when 
"dead  in  trespasses  and  sins."  Abundant,  also,  are  the  promises 
and  encouragements  to  poor,  dry,  barren  souls — "  I  will  heal  their 
backslidings ;  I  will  be  as  the  dew  unto  Israel:  he  shall  grow  as 
the  lily,  and  cast  forth  his  roots  as  Lebanon."1  For  what  purpose 
are  promises  such  as  these  given,  but  that  they  may  be  "argu- 
ments," wherewith  to  "  fill  our  mouth,"  when  in  the  contrition  of 
faith  we  again  venture  to  "order  our  cause  before  God?"  And 
"will  he  plead  against  us  with  his  great  power?"  No — but  "he 
will  put  his  strength  in  us  ;"a  and  we  shall  yet  again  "  run  the 
way  of  his  commandments"3  with  an  enlarged  heart. 

21.    Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy  com- 
mandments. 

Let  the  histories  of  Cain,4  Pharaoh,5  Hainan,6  Nebuchadnezzar,7 
and  Herod,8  exhibit  the  proud  under  the  rebuke  and  curse  of 
God.  He  abhors  their  persons9  and  their  offerings;10  he  "knows 
them  afar  off:"11  "  heresisteth  them  :"12  "  he  scattereth  them  in  the 
imaginations  of  their  hearts."13  Especially  hateful  are  they  in  his 
sight,  when,  cloaking  themselves  under  a  spiritual  garb — "  they 
say,  Stand  by  thyself,  come  not  near  to  me ;  for  I  am  holier  than 
thou  :  these  are  a  smoke  in  my  nose,  a,  fire  that  burnetii  all  the 
day."1*  Most  of  all  is  this  sin  an  abomination  in  his  own  beloved 
people.  David15  and  Hezekiah16  are  instructive  beacons  in  the 
Church,  that  they,  least  of  all,  must  expect  to  escape  his  rebuke — 
"  Thou  wast  a  God  that  forgavest  them  ;  though  thou  tookest  ven- 
geance on  their  inventions."1'7  "  Now  they  call  the  proud  happy."18 
But  will  they  be  counted  so,  when  they  shall  be  manifestly  under 
the  curse  of  God  ;  when  "  the  day  of  the  Lord  shall  be  upon  them 
to  bring  them  low,"  yea  to  "  burn  them  in  the  oven  "of  his  heav- 
enly wrath  ?"19 

Pride  probably  influences  all,  that  "  do  err  from  the  Lord's  com- 
mandments ;"  yet  doubtless  "  the  Righteous  Judge  "  will  make  an 
infinite  difference  between  errors  of  infirmity  and  of  obstinate  wil- 

1  Hosca  xiv.  4 — 6.                        2  Job  xxiii.  4 — 6.  3  Verse  33. 

*  Gen.  iv.  5,  13—16.                5  Exod.  xiv.  15—31.  6  Esther  vii.  7—10. 

7  Dan.  iv.  29—33.                   9  Acts  xii.  21—23.  »  Prov.  vi.  16,  17. 

10  Luke  xviii.  1 1,  12,  14.          n  Psalm  cxxxviii.  6.  "  1  Peter  v.  5,  with  Prov.  iii.  34. 

13  Luke  i.  51.            I4  Isa.  lxv.  5,  with  Luke  xviii.  11.  15  2  Sam.  xxiv.  1 — 15. 

"  2  Kings  xx.  12—18 ;  2  Chron.  xxxii.  31.  "  Psalm  xcix.  8. 

«  Mai.  iu.  15.                                  19  Isaiah  ii.  12—17;  Mai.  iv.  1. 


VERSE    21.  37 

fulness.1  The  confession  of  the  man  of  God — "  I  have  gone  astray- 
like  a  lost  sheep"2 — is  widely  different  in  character  from  the  sub- 
jects of  this  awful  rebuke  and  curse.  "  Thou  hast  trodden  down 
all  them  that  err  from  thy  statutes ;  for  their  deceit  is  false- 
hoods 

We  wonder  not  at  this  expression  of  the  mind  of  God  concerning 
pride.  There  is  no  sin  more  abhorrent  to  his  character.  It  is  as  if 
we  were  taking  the  crown  from  his  head,  and  placing  it  upon  our 
own.  It  is  man  making  a  god  of  himself, — acting  from  himself, 
and  for  himself.  Nor  is  this  principle  less  destructive  to  our  own 
happiness.  And  yet  it  is  not  only  rooted,  but  it  often  rears  its 
head  and  blossoms,  and  bears  fruit,  even  in  hearts  which  "hate  and 
abhor"  its  influence.  It  is  most  like  its  father,  the  Devil,  in  serpen- 
tine deceitfulness.  It  is  always  active — always  ready  impercep- 
tibly to  mix  itself  up  with  everything.  When  it  is  mortified  in 
one  shape,  it  rises  in  another.  When  we  have  thought  that  it  was 
gone,  in  some  unexpected  moment  we  find  it  here  still.  It  can 
convert  everything  into  nourishment,  even  God's  choicest  gifts — 
yea,  the  graces  of  his  Spirit.  Let  no  saint  therefore,  however  near 
he  may  be  living  to  God,  however  favored  with  the  shillings  of 
his  countenance — consider  himself  beyond  the  reach  of  this  temp- 
tation. Paul  was  most  in  danger,  when  he  seemed  to  be  most  out 
of  it ;  and  nothing  but  an  instant  miracle  of  grace  and  power  saved 
him  from  the  "  snare  of  the  Devil."4  Indeed,  the  wThole  plan  of 
salvation  is  intended  to  humble  the  pride  of  man,  by  exhibiting 
his  restoration  to  the  Divine  favor,  as  a  free  gift  through  the  aton- 
ing blood  of  the  cross.  How  hateful  therefore  is  proud  man's  resist- 
ance to  this  humbling  doctrine  of  the  cross,  and  the  humbling  re- 
quisitions of  the  life  of  faith  flowing  from  it !  This  makes  the  sure 
"foundation"  of  the  believer's  hope  "a  stone  of  stumbling"  to  the 
unbeliever's  ruin.5  As  regards  also  the  means  of  salvation — how 
can  pride  lift  up  its  head  in  the  view  of  the  Son  of  God,  "  taking 
upon  him  the  form  of  a  servant,"  that  he  might  bear  the  curse  of 
man  ?6    "  Behold,  the  soul  that  is  lifted  up  is  not  upright  in  him."7 

But  can  a  sinner — can  a  saint — be  proud  1 — one  that  owes 
everything  to  free  and  sovereign  grace — one  that  has  wasted  so 
much  time — abused  so  much  mercy — so  grieved  the  Spirit  of  God 
— that  has  a  heart  so  full  of  atheism— unbelief — selfishness  ?  Nay, 
the  very  pride  itself  should  be  the  matter  of  the  deepest  daily  hu- 
miliation. Thus  the  remembrance  of  it  may,  under  Divine  grace, 
prove  an  effectual  means  of  subduing  it  in  our  hearts.  We  shall 
overcome  corruption  by  its  own  workings,  and  meet  our  adversary 
with  his  own  weapons.  And  if  this  cursed  principle  be  not  wholly 
destroyed,  yet  the  very  sight  of  its  corruption,  deepening  our  con- 
trition, will  be  overruled  for  our  spiritual  advancement. 

O  blessed  end  !  intended  by  the  Lord's  dealings  with  us,  to  "  hum- 
ble and  to  prove  us" — -"  to  know,"  and  to  make  us  know  "  what 

»  Psalm  xix.  12,  with  xcv.  10.        2  Verse  176.        3  Verse  118.        4  See  2  Cor.  xii.  7 
s  Rom.  ix.  32,  33.     1  Peter  ii.  7,  8.  «  Phil.  ii.  5—8.  ?  Hab.  ii.  4. 


38  EXPOSITION    OF    PSALM    CXIX. 

was  in  our  heart,  that  he  might  do  us  good  at  the  latter  end  I"1 
Let  us  not  frustrate  his  gracious  intentions,  or  build  again  the 
things,  which  he  would  have  destroyed.  May  we  love  to  lie  low — 
lower  than  ever — infinitely  low  before  him  !  Lord !  teach  us  to 
remember,  that  "that  which  is  highly  esteemed  among  men,  is 
abomination  in  thy  sight."2  Teach  us  to  bless  thee  for  even  thy 
sharp  and  painful  discipline,  which  tends  to  subjugate  this  hateful 
pride  of  our  hearts  before  our  Saviour's  cross ! 

22.  Remove  from  me  reproach  and  contempt ;  for  I  have  kept  thy  testimonies. 

The  proud  under  the  rebuke  of  God,  are  usually  distinguished 
by  their  enmity  to  his  people.  They  delight  to  pour  upon  them 
" reproach  and  contempt"  with  no  other  provocation  given,  than 
that  their  keeping  the  testimonies  of  God  condemns  their  own 
neglect.3  This  must,  however,  be  counted  as  the  cost  of  a  decided 
and  separate,  and  consistent  profession.  Yet  it  is  such  a  portion, 
as  Moses  valued  above  all  the  treasures  of  the  world  :4  it  is  that 
reproach,  which  our  Master  himself  "despised,"  as  "  reckoning  it 
not  worthy  to  be  compared  with"  "  the  joy  that  was  set  before  him."5 
For  did  he  bear  his  cross  only  on  the  way  to  Calvary  ?  It  was  laid 
for  every  step  in  his  path:  it  met  him  in  every  form  of  suffering,  of 
"  reproach  and  contempt"  Look  then  at  him,  as  taking  up  his 
daily  cross  in  breathing  the  atmosphere  of  a  world  of  sin,  and 
"enduring  the  contradiction  of  sinners  against  himself."6  Mark 
him  consummating  his  course  of  "  reproach  and  contempt"  by 
suffering  without  the  gate — and  can  we  hesitate  to  "go  forth  unto 
him  without  the  camp,  bearing  his  reproach  ?"7 

The  trial,  however,  especially  if  cast  upon  us  by  those  whom  we 
have  loved  and  valued,  or  by  those  whom  we  wish  to  love  and  value 
us,  proves  most  severe  :  and  the  spreading  our  case,  after  David's 
example,  before  the  Lord,  is  the  only  preservation  from  faintness — 
"  Remove  from  me  reproach  and  contempt." 

Perhaps  "contempt"  is  more  hard  to  bear  than  " reproach." 
Even  our  enemies  think  of  us  so  much  better  than  we  deserve, 
that  it  strikes  with  peculiar  poignancy.  Yet  when  the  submissive 
prayer  of  deprecation3  is  sent  up,  doublless  some  answer,  and  that 
the  right  answer,  will  be  given  ;  and  whether  the  "  reproach"  be  re- 
moved, or "  grace"  vouchsafed  "  sufficient"  to  endure  it,9  the  issue  will 
prove  alike  for  the  glory  of  God,  and  the  prosperity  of  our  own  souls. 

But  let  us  beware  of  that  "  way  of  escape"  in  returning  to  the 
world,  which  the  insincere  are  ever  ready  to  pursue.  They  dare 
not  act  to  the  full  conviction  of  their  consciences :  they  dare  not 
confront  their  friends  with  the  avowal  of  their  full  determination  to 
form  their  conduct  by  the  principles  of  the  word  of  God.  This  is 
hard — this  is  impossible.  They  know  not  the  "  victory  that  over- 
cometh  the  world  :"10  and  therefore  cannot  bear  this  mark  upon  their 

1  Deut.  viii.  2,  16.  2  Luke  xvi.  15.  3  Heb.  xi.  7.  <  lb.  24—26. 

5  lb.  xii.  2.  «  lb.  3.  7  lb.  xiii.  12,  13.  s  See  verse  1 34. 

»  2  Cor.  xii.  8,  9.  10  See  1  John  v.  4,  5. 


verse  23.  39 

foreheads — "  These  are  they,  which  follow  the  Lamb  whithersoever 
he  goeth."1  Far  better,  however,  will  be  the  heaviest  weight  of 
" reproach  and  contempt"  than  any  such  endeavor  to  remove  it 
from  ourselves.  The  desire  to  escape  the  cross,  convicts  the  heart 
of  unfaithfulness,  and  makes  way  for  tenfold  difficulties  in  our  path. 
Every  worldly  compliance  against  the  voice  of  God  is  a  step  into 
the  by-path,  which  deviates  wider  and  wider  from  the  straight  and 
narrow  way,  brings  discredit  upon  our  profession,  proves  a  stumbling- 
block  in  the  way  of  the  weak,  and  will  cause  us,  if  not  actually  to 
come  short,  at  least  to  "  seem  to  come  short  of  the  promised  rest."2 
But  is  the  weight  of  the  cross  really  "above  that  we  are  able  to 
bear  ?'-'  He  that  bore  it  for  us  will  surely  enable  us  to  endure  it  for 
him  :  and  upheld  by  him,  we  cannot  sink.  It  is  a  sweet  exchange, 
by  which  the  burden  of  sin  is  removed,  and  bound  to  his  cross  ; 
and  what  remains  to  us  is  the  lighter  cross  of  "  reproach  and  con- 
tempt"— the  badge  of  our  discipleship.3  If  then  we  have  the  testi- 
mony of  our  consciences,  that  in  the  midst  of  a  persecuting  world, 
we  "have  kept  his  testimonies"* — here  is  our  evidence  of  adop- 
tion, of  our  Father's  special  love,  of  the  indwelling,  comforting, 
supporting  Spirit.5  Here  then  is  our  warrant  of  hope,  that  the 
overwhelming  weight  will  be  removed  from  us  ;  and  that  we  shall 
be  able  to  testify  to  our  Master's  praise  in  the  churches  of  God,  that 
"his  yoke  is  easy,  and  his  burden  is  light."5 

23.  Princes  also  did  sit  and  speak  against  me ;  but  thy  servant  did  meditote 

in  thy  statutes. 

David  might  well  give  his  testimony  to  "  the  words  of  the  Lord," 
that  they  were  "tried  words  :"7  for  perhaps  no  one  had  ever  tried 
them  more  than  himself;  and  certainly  no  one  had  more  experi- 
ence of  their  faithfulness,  sweetness,  and  support.  Saul  and  his 
11  princes  might  indeed  sit  and  speak  against  him  ;"  but  he  had 
a  resource,  of  which  they  could  never  deprive  him — "  Not,  as  the 
world  giveth,  give  I  unto  you."8  As  our  blessed  Master  was  em- 
ployed in  communion  with  his  Father,  and  delighting  in  his  work 
at  the  time,  when  the  " princes  did  sit  and  speak  against  him  ;"9 
so  under  similar  circumstances  of  trial,  this  faithful  servant  of 
God,  by  meditation  in  the  Lord's  statutes,  extracted  spiritual  food 
for  his  support  :10  and  in  this  strength  of  his  God  he  was  enabled  to 
"  suffer  according  to  his  will,  and  to  commit  the  keeping  of  his  soul 
to  him  in  well-doing,  as  unto  a  faithful  Creator."11 

The  children  of  Israel  in  Egypt  ;12  Daniel  in  Babylon  ;13  and  the 
disciples  of  Christ  in  the  early  ages  of  the  church,14  have  severely 
found  "  this  same  affliction  to  be  accomplished  in  themselves." 
God  is  pleased  to  permit  it,  to  show  that  "  his  kingdom  is  not  of 
this  world,"15  to  wean  his  people  from  earthly  dependencies — and  to 

'  Rev.  xiv.  4.  2  Heb.  iv.  1.  3  Matt.  xvi.  24. 

<  Verses  Gl,  69, 87,  95, 110.        s  j0hn  xiv.  15—18,  21—23.  6  Matt,  xi  30. 

7  Ps.  xii.  7,  Prayer-book  Translation.  8  jonn  xiv.  27.  9  lb.  xi.  47,  54—57. 

10  Corap.  Psalm  xciv.  19—22.  "  1  Peter  iv.  19.  12  Exodus  i.  10. 

M  Dan.  vi.  4—6.  M  Matt.  x.  17,  18.     Acts  iv.  27—29.  «  John  xviii.  36. 


40  EXPOSITION    OF    PSALM    CXIX. 

bring  out  before  the  world  a  more  full  testimony  of  his  name.1 
One  other  reason  is  suggested  by  this  verse — to  make  his  word 
more  precious  by  the  experience  of  its  sustaining  consolation  in  the 
conflict  with  the  power  of  the  world.  Often  indeed,  from  a  want 
of  a  present  application  of  the  word,  young  Christians  especially, 
are  in  danger  of  being  put  to  rebuke  by  the  scorner's  sneer.  The 
habit  of  Scriptural  meditation  will  realize  to  them  a  present  God, 
speaking  "  words  of  spirit  and  life"  to  their  souls.  The  importance 
therefore  of  an  accurate  and  well-digested  acquaintance  with  this 
precious  book  cannot  be  too  highly  estimated.  In  the  Christian's 
conflict  it  is  "  the  sword  of  the  Spirit,"2  which,  if  it  be  kept  bright 
by  constant  use,  will  never  be  wielded  without  the  victory  of  faith. 
Such  powerful  support  does  it  give  against  fainting  under  persecu- 
tion, that  the  good  soldier  may  ever  be  ready  to  "  thank  God,  and 
to  take  courage."3  Christ  has  left  it  indeed  as  the  portion  of  his 
people — "In  the  world  ye  shall  have  tribulation  ;"  counterbalanced 
however,  most  abundantly,  by  the  portion  which  they  enjoy  in 
him— "In  me  ye  shall  have  peace."4  If  therefore  the  one  half  of 
this  portion  may  seem  hard,  the  legacy  entire  is  such,  as  no  servant 
of  Christ  can  refuse  to  accept,  or  indeed  will  receive  without 
thankfulness. 

24.   Thy  testimonies  also  are  my  delight,  and  my  counsellors. 

What  could  we  want  more  in  a  time  of  difficulty  than  comfort 
and  direction?  David  had  both  these  blessings.  As  the  fruit  of 
his  " meditation  in  the  Lord's  statutes"  in  his  distress  they  were 
his  "  delight ;"  in  his  perplexity  they  were  his  "  counsellors.''  He 
would  not  have  exchanged  his  delight  for  the  best  joys  of  earth.5 
And  so  wisely  did  his  counsellors  direct  his  course,  that,  though 
"princes  sat  and  spake  against  him"  they  "  could  find  none  occa- 
sion nor  fault."6  The  testimonies  of  God  were  truly  "  the  men  of 
his  counsel."1  He  guided  his  own  conduct  by  the  rules  laid  before 
him  in  the  book  of  God,  as  if  he  were  having  recourse  to  the  most 
experienced  counsellors,  or  rather  as  if  the  prophets  of  his  God  were 
giving  the  word  from  his  mouth.8  Thus  the  subjects  as  well  as 
the  Sovereign,  had  his  counsel.  On  one  side  was  Saul  and  his 
counsellors9 — on  the  other  side,  David  and  the  testimonies  of  his 
God.  Which,  think  we,  was  better  furnished  with  that  "wisdom 
which  is  profitable  to  direct?"  Subsequently,  as  a  king,  David 
was  constrained  to  make  "  the  testimonies  of  his  God  his  counsel- 
lors10 ;  and  probably,  to  his  constant  regard  to  their  voice  he  owed 
much  of  his  earthly  prosperity.11 

In  such  a  dark  world  as  this,  beset  with  temptation  at  every  turn, 

1  Matt.  x.  18.  2  Eph.  vi.  i7.  3  Acts  xxviii.  15. 

4  John  xvi.  33.  See  the  heautiful  illustration  of  this  whole  declaration — Acts  xvi. 
22—25.  5  Verses  14,  97,  103,  127,  with  Psalm  iv.  7. 

s  1  Sam,  xviii.  14.     Psalm  ci.  2,  with  Dan.  vi.  4,  5.  "•  Margin. 

8  Comp.  2  Sam.  vii.  4,  5;  also  xvi.  23.  »  Norse  23.  10  Deut.  xvii.  18—20. 

11  2  Sam.  viii.  6,  14.  Compare  also  his  dying  and  most  encouraging  advice  to  Solo- 
mon on  this  subject,  founded  doubtless  upon  the  recollection  of  his  own  experience, 
1  Kings  ji.  3. 


VERSE   24.  41 

we  pre-eminently  need  sound  and  wise  counsel.  But  all  of  us  car- 
ry an  evil  counsellor  within  us,  and  it  is  our  folly  to  listen  to  the 
voice.1  God  has  given  us  his  word  as  a  sure  counsellor,  and  "  he 
that  hearkeneth  to  its  counsel  is  wise."2 

Now,  do  we  value  the  privilege  of  this  heavenly  counsel  1  Every 
improvement"  must  increase  our  delight  in  it ;  a  heartless  interest 
shuts  out  this  blessing.  But  those  who  make  the  word  their  de- 
light will  always  find  it  their  counsellor.  Yet  a  mere  cursory 
reading  will  never  realize  to  us  its  holy  delight  or  counsel.  It  must 
be  brought  home  to  our  own  experience,  and  consulted  on  those 
trivial  occasions  of  every  day,  when,  unconscious  of  our  need  of 
divine  direction,  we  are  too  often  inclined  to  lean  to  our  own  coun- 
sel. The  Christian  is  a  man  of  faith  every  step  of  his  way.  And 
this  habitual  use  and  daily  familiarity  with  the  testimonies  of  God 
will  show  him  the  pillar  and  the  cloud3  in  all  the  dark  turns  of  his 
heavenly  road.  The  word  will  be  to  him  as  the  "  Urim  and  Thum- 
mim  :"4  an  infallible  counsellor. 

Sometimes,  however,  perplexity  arises  from  the  conflict,  not  be- 
tween conscience  and  sinful  indulgence,  (in  which  case  Christian 
sincerity  would  always  determine  the  path.)  but  between  duty  and 
duty.  When,  however,  acknowledged  obligations  seem  to  interfere 
with  each  other,  the  counsel  of  the  word  will  mark  their  relative 
importance,  connection,  and  dependence :  the  present  path  in  pro- 
vidence :  the  guidance,  which  has  been  vouchsafed  to  the  Lord's 
people  in  similar  emergencies ;  and  the  light  which  the  daily  life 
of  our  Great  Examplar  exhibits  before  us.  The  great  concern, 
however,  is  to  cultivate  the  habit  of  mind,  which  falls  in  most  nat- 
urally with  the  counsel  of  the  word.  "  Walking  in  the  fear  of  the 
Lord,"5  in  a  simple  spirit  of  dependence,6  and  torn  away  from  the 
idolatry  of  taking  counsel  from  our  own  hearts,  we  cannot  materi- 
ally err ;  because  there  is  here  a  suitableness  between  the  disposi- 
tion  and  the  promise — a  watchfulness  against  the  impetuous  bias 
of  the  flesh :  a  paramount  regard  to  the  glory  of  God,  and  a  meek 
submission  to  his  gracious  appointment.  If  the  counsel,  however, 
should  not  prove  infallible,  the  fault  is  not  in  the  word,  but  in  the 
indistinctness  of  our  own  perception.  We  want  not  a  clearer  rule, 
or  a  surer  guide,  but  a  more  single  eye.  And  if,  after  all,  it  may 
not  mark  every  precise  act  of  duty  (for  to  do  this,  "  even  the  world 
itself  could  not  contain  the  books  that  should  be  written,")  yet  it 
determines  the  standard,  to  which  the  most  minute  acting  of  the 
mind  should  be  brought  ;7  and  the  disposition,  which  will  reflect 
the  light  of  the  will  of  God  upon  our  path.8 

But  let  it  be  remembered,  that  any  want  of  sincerity  in  the 
heart9— any  allowance  of  self-dependence10 — will  always  close  the 
avenues  of  this  Divine  light  and  counsel.     We  are  often  unconsci- 

1  Prov.  xxviii.  26.  2  lb.  xii.  15.  3  Numbers  ix.  15— 23. 

s  lb.  xxvii.  21.  s  See  Psalm  xxv.  12,  14.        6  lb.  xxv.  4,  5,  9 ;  cxliii.  & 

7  1  Cor.  x.  31.     Col.  iii.  17.  8  Matt.  vi.  22,  23. 

0  1  Sam.  xxviii.  6.     Ezek.  xiv.  2 — 4.  I0  Prov.  iii.  5,  6. 


42  EXPOSITION    OF    PSALM    CXIX. 

ously  "  walking  in  the  light  of  our  own  fire,  and  in  the  sparks  that 
we  have  kindled."1  Perhaps  we  sought,  as  we  conceived,  the  guid- 
ance of  the  Lord's  counsel,  and  suppose  that  we  are  walking  in  it. 
But,  in  the  act  of  seeking,  and  as  the  preparation  for  seeking,  did  we 
subject  our  motives  and  inclinations  to  a  strict,  cautious,  self-sus- 
pecting scrutiny  ?  Was  the  heart  schooled  to  the  discipline  of  the 
cross?  Was  "every  thought  brought  into  captivity  to  the  obedi- 
ence of  Christ?"2  Or  was  not  our  heart  possessed  with  the  object, 
before  counsel  was  sought  at  the  mouth  of  God  ?3  Oh  !  how  care- 
ful should  we  be  to  walk  warily  in  those  uncertain  marks  of  hea- 
venly counsel,  that  fall  in  with  the  bias  of  our  own  inclination ! 
How  many  false  steps  in  the  record  of  past  experience  may  be  traced 
to  the  counsel  of  our  own  hearts,  sought  and  followed  to  the  neglect 
of  the  counsel  of  God  ;4  while  no  circumstance  of  perplexity  can  be- 
fall us  in  the  spirit  of  humility,  simplicity,  and  sanctity,  when  the 
counsel  of  the  Lord  will  fail  ! 

An  undue  dependence  upon  human  counsel,5  whether  of  the  liv- 
ing or  the  dead,  greatly  hinders  the  fidl  influence  of  the  counsel  of 
the  word.  However  valuable  such  counsel  may  be,  and  however 
closely  it  may  agree  with  the  word,  we  must  not  forget,  that  it  is 
not  the  word— that  it  is  fallible — and  therefore  must  never  be 
resorted  to  in  the  first  place,  or  followed  with  that  full  reliance, 
which  we  are  warranted  to  place  on  the  revelation  of  God.  On  the 
other  hand,  what  is  it  to  have  God's  word  as  our  "  Counsellor  ?" 
Is  it  not  to  have  himself — -':  the  only  wise  God  ?"  When  our  Bibles, 
in  seasons  of  difficulty,  are  searched  in  a  humble,  prayerful  teach- 
able spirit,  we  are  as  much  depending  upon  the  Lord  himself  for 
counsel,  as  if  we  were  listening  to  an  immediate  revelation  from 
heaven.  We  want  not  a  new  revelation,  or  a  sensible  voice  from 
above,  for  every  fresh  emergency.  It  is  enough,  that  our  Father 
has  given  us  this  blessed  "word  as  a  light  to  our  feet,  and  a  lamp 
to  our  path."6 

Let  me  then  inquire  what  is  the  counsel  of  God,  that  speaks 
directly  to  myself?  If  1  am  an  unawakened  sinner,  it  warns  me 
to  turn  from  sin7 — it  invites  me  to  the  Saviour8 — it  directs  me  to 
wait  upon  God.9  If  I  am  a  professor,  slumbering  in  the  form  of 
godliness,  it  shows  me  my  real  condition10 — it  instructs  me  in  the 
all-sufficiency  of  Christ,11  and  cautions  me  of  the  danger  of  hypoc- 
risy.12 If  through  grace  I  am  made  a  child  of  God,  still  do  I  need 
my  Father's  counsel  to  recover  me  from  perpetual  backsliding13 — to 
excite  me  to  increased  watchfulness,14  and  to  strengthen  my  confi- 
dence in  the  fulness  of  his  grace,15  and  the  faithfulness  of  his  love.16 
Fiver  shall  I  have  reason  for  the  grateful  acknowledgment — "  I  will 
bless  the  Lord,  who  hath  given  me  counsel."17     And  every  step  of 

'  Isaiah  i.  11.  2  2.  Cor.  x.  5.  3  Jer.  xlii. 

4  Josh.  ix.  14.    Isa.  xxx.  1 — 3.      5  Isa.  ii.  22.  6  Verse  105.    Comp.  Prov.  vi.  23. 

'  Prov.  i.  24—31.     Ezek.  xxxiii.  11.  8  Isa.  lv.  1.    John  vii.  37. 

9  Hosea  xii.  6.  10  Rev.  iii.  17.  u  lb.  18. 

>*  Luke  xii.  I.  i»  Jer.  iii.  12, 13.  »  1  Thess.  v.  6.    Rev.  iii.  2. 

15  Isaiah  xxvi.  4.  16  Heb.  xii.  5,  6.  17  Psalm  xvi.  7. 


VERSE    25. 


my  way  would  I  advance,  glorifying  my  God  and  Father  by  con- 
fiding in  his  counsel  unto  the  end — "Thou  shalt  guide  me  with 
thy  counsel,  and  afterwards  receive  me  to  glory."1 


PART   IV. 

25.  My  soul  cleaveth  unto  the  dust ;  quicken  thou  me  according  to  thy  word. 

Sin  is  no  trifle  to  a  child  of  God.  It  is  his  heaviest  sorrow. 
Thus  David — thus  the  great  Apostle — found  it.2  And  where  is 
the  believer,  who  has  not  full  sympathy  with  their  complaints  ? 
To  have  a  soul  cleaving  to  the  dust,  and  not  to  feel  the  trouble,  is 
the  black  mark  of  a  sinner,  dead  in  sins — dead  to  God.  To  "  know 
the  plague  of  our  own  heart,"3  to  feel  our  misery,  to  believe  and  to 
apply  the  remedy,4  is  the  satisfactory  evidence  of  a  child  of  God. 
Dust  is  the  portion  of  the  world  :  and  they  wish  for  no  better. 
But  that  the  soul  of  the  man  of  God  should  continually  cleave  to 
the  dust,  is  most  strange  and  humbling.  And  yet  such  is  the  in- 
fluence of  his  evil  nature — such  the  power  of  self-will  and  self-in- 
dulgence— such  the  regard  to  human  praise,  and  cherishing  of  self- 
admiration,  that  were  it  not  that  he  "  abhors  himself"  for  the  very 
dust  that  cleaves  to  him,  he  would  question  the  existence  of  a  re- 
newing change.  He  knows  what  he  ought  to  be.  He  has  tasted 
the  blessedness  of  "mounting  upward  on  eagles'  wings."5  But 
every  attempt  to  rise  is  hindered  by  the  clogging  weight  that  keeps 
him  down.  It  is  however  the  cleaving-  of  his  soul  that  is  so  pain- 
ful,—not  occasional,  but  constant — not  like  the  bird  of  the  morning 
that  descends  for  a  moment,  and  then  soars  his  upward  flight ;  but 
it  seems  as  if,  like  the  "  serpent — dust  was  to  be  his  meat  ;"6 
as  if  the  spiritual,  heaven-born  soul  was  to  sink  and  grovel  below. 
And  then,  as  the  dust  of  the  summer-road  blinds  the  eye,  and  ob- 
scures the  prospect ;  how  does  this  earthliness  of  soul  darken  the 
view  of  the  Saviour,  dim  the  eye  of  faith,  and  hide  the  glorious 
prospects,  which,  when  beheld  in  the  clear  horizon,  enliven  the 
weary  pilgrim  on  his  way ! 

But  this  complaint  is  the  language  of  conflict  and  humiliation — 
not  of  despondency — Mark  the  believer  carrying  it  to  the  Lord — 
'Here  I  lie  in  the  dust,  without  life  or  power.  Oil !  thou  Saviour, 
who  "  earnest  that  I  might  have  life,  and  that  I  might  have  it  more 
abundantly"7 — Quicken  me.  Breathe  upon  me  thine  own  life, 
that  I  may  rise  from  the  dust,  and  cleave  to  thee.'     This  cry  for 

1  Psalm  Ixxiii.  2-1.  2  lb.  xxxxviii.  4.     Rom.  vii.  24.  3  1  Kin<rS  viii.  38. 

<  Rom.  vii.  24,  25.  s  isa.  x\  31  6  ibid  lxv.  25.  *  j0[m  x_  iq# 


44  EXPOSITION    OF    PSALM    CXIX. 

quickening  grace  is  the  exercise  of  faith.  We  have  a  covenant  to 
plead.  Faith  is  the  hand,  that  takes  hold  of  the  promise — "accor- 
ding to  thy  word?  Can  this  word  fail?  "Sooner  shall  heaven 
and  earth  pass  away,  than  one  jot  or  one  tittle  pass"  from  the  en- 
gagements of  a  covenant-keeping  God.  "He  is  faithful  that  hath 
promised."1  The  man  who  takes  hold  of  this  plea,  is  "a  prince 
who  has  power  with  God,  and  prevails."2 

But  how  different  is  the  character  of  the  mere  professor !  ready 
probably  to  make  the  same  confession,  yet  without  humiliation, 
without  prayer,  without  faith.  Nothing  is  more  common  than  to 
hear  the  complaint — ;  "  My  soul  cleaveth  unto  the  dust?  The 
world  has  such  power  over  us — we  are  so  cold — so  dead  to  spiritual 
things ;'  while  perhaps  the  complaint  is  never  once  brought  with 
wrestling  supplication,  but  rather  urged  in  indolent  self-compla- 
cency, as  an  evidence  of  the  good  state  of  the  heart  before  God. 
Yet  it  is  not  the  complaint  of  sickness,  but  an  application  to  the 
physician,  that  advances  the  recovery  of  the  patient.  We  do  not 
usually  expect  to  better  our  condition,  by  mourning  over  its  badness, 
or  merely  wishing  for  its  improvement.  Nor  is  it  the  confession 
of  sin,  but  the  application  to  the  Great  Physician  that  marks  genu- 
ine contrition  before  God.  That  confession,  which  evaporates  in 
heartless  complaints,  belongs  not  to  the  tenderness  of  a  renewed 
heart.  But  the  utterance  of  genuine  prayer  is  the  voice  of  God's 
own  "  Spirit  making  intercession  for  us  ;"  and  then  indeed  how 
cheering  the  encouragement,  that  he  "that  searcheth  the  hearts, 
knoweth  what  is  the  mind  of  the  Spirit,  because  he  maketh  inter- 
cession for  the  saints  according  to  the  will  of  God  !"3  Some  are 
ready  to  give  up  or  delay  their  duty,  when  they  have  been  unable 
to  bring  their  heart  to  it.  Thus  does  'Satan  get  advantage  of  us' 
by  our  'ignorance  of  his  devices.'  Quickening  grace  is  not  the 
ground  or  warrant  for  duty.  Indisposition  to  duty  is  not  our  weak- 
ness, but  our  sin — not  therefore  to  be  indulged,  but  resisted.  We 
must  mourn  over  the  dulness  that  hinders  us,  and  diligently  wait 
for  the  '  help  we  every  moment  need.'  God  keeps  the  grace  in  his 
own  hands,  and  gives  it  at  his  pleasure,  to  exercise  our  daily 
dependence  upon  him.4  The  acting  of  grace  strengthens  the 
habit.  Praying  helps  to  pray.  If  the  door  is  closed,  "Knock,  and 
it  shall  be  opened.''5  Assuredly  it  will  not  long  be  shut  to  him, 
who  has  faith  and  patience  to  wait  until  it  be  opened. 

Now  let  me  sift  the  character  of  my  profession.  Is  it  an  habitual, 
persevering,  overcoming  conflict  with  sin  ?  Do  I  not  sometimes 
indulge  in  fruitless  bemoanings  of  my  state,  when  I  had  far  better 
be  exercising  myself  in  vigorous  actings  of  grace  ?  If  I  find  "  my 
soul  cleaving  to  the  dust,"  am  I  not  sometimes  "  lying  on  my  face,"6 
when  I  ought  to  be  "taking  heaven  by  violence,"7  by  importunate 
petitions  for  quickening  grace?  Are  my  prayers  invigorated  by 
confidence  in  the  word  of  God  ?     Oh  !  let  me  remember  that  "  they 

1  Heb.  x.  23,  with  Luke  xxi.  33.  *  Gen.  xxxiii.  28.  3  Rom  viii.  26,  27. 

*  Phil.  ii.  12,  13.  5  Matt.  vii.  7,  8.        «  Josh.  vii.  10.  '  Matt.  xi.  12. 


verse  26.  45 

that  wait  upon  the  Lord,"  shall  shake  off  the  dust  to  which  they 
have  cleaved  so  long,  and  "shall  mount  with  wings  like  eagles,"1 
to  take  possession  of  their  heavenly  home. 

O  Lord  !  make  me  more  deeply  ashamed,  that  "  my  soul  should 
cleave  to  the  dusty  Breathe  upon  me  fresh  influence  from  thy 
quickening  Spirit.  Help  me  to  plead  thy  word  of  promise  ;  and 
oh  !  may  every  fresh  view  of  my  sinfulness,  while  it  prostrates  me 
in  self-abasement  before  thee,  be  overruled  to  make  the  Saviour 
daily  and  hourly  more  precious  to  my  soul.  For,  denied  as  I  am 
in  myself,  in  every  service  of  my  heart,  what  but  the  unceasing 
application  of  his  blood,  and  the  uninterrupted  prevalence  of  his 
intercession,  gives  me  a  moment's  confidence  before  thee,  or  prevents 
the  very  sins  that  mingle  with  my  prayers  from  sealing  my  con- 
demnation ?  Blessed  Saviour !  it  is  nothing  but  thy  everlasting 
merit,  covering  my  person,  and  honoring  my  sacrifice,  that  satisfies 
the  justice  of  an  offended  God,  and  restrains  it  from  breaking  forth 
as  a  devouring  fire,  to  consume  me  upon  my  very  knees  ! 

26.  I  have  declared  my  ways,  and  thou  heardcsl.  me  ;  teach  me  thy  statutes. 

A  beautiful  description  of  the  "  simplicity  and  godly  sincerity" 
of  the  believer's  "  walk  with  God !"  He  spreads  his  whole  case 
before  his  God,  <;  declaring  his  ways"  of  sinfulness,2  of  difficulty,3 
and  of  conduct.4  And  indeed  it  is  our  privilege  to  acquaint  our 
Father  with  all  our  care  and  need  ;  that  we  may  be  pitied  by  his 
love,  and  guided  by  his  counsel,  and  confirmed  by  his  strength. 
Who  would  not  find  relief  by  unbosoming  himself  to  his  Father  ? 
This  showing  of  ourselves  to  God — declaring  our  ways  of  sin  be- 
fore him  without  guile — is  the  short  and  sure  way  of  rest.  ';  Thou 
heardest  me."  "  When  I  kept  silence,  my  bones  waxed  old 
through  my  roaring  all  the  day  long."5  While  the  voice  of  ingen- 
ous  confession  was  suppressed,  cries  and  lamentations  were  disre- 
garded. It  was  not  the  voice  of  the  penitent  child  !  and  therefore 
"  where  was  the  sounding  of  his  father's  bowels,  and  of  his  mercies 
towards  him?'*6  But  now,  on  the  first  utterance  of  confession  from 
his  lips,  or  rather  on  the  first  purpose  of  contrition  formed  in  his 
heart ;  "  while  he  is  yet  speaking,"7  the  full  and  free  pardon,  which 
had  been  signed  in  heaven,  comes  down  with  royal  parental  love  to 
his  soul — "I  said,  I  will  confess  my  transgression  unto  the  Lord  ; 
and  thou  forgavest  the  iniquity  of  my  sin."8  Oh  !  what  cannot  he 
testify  of  the  more  than  parental  tenderness,  with  which  "his  trans- 
gression is  forgiven,  and  his  sin  covered  !"9  And  yet  how  necessary 
to  the  free  declaration  of  our  ways  is  an  acquaintance  with  the 
way  of  forgiveness  !  Had  not  our  great  "  High  Priest  passed  into 
the  heavens,"  how  awful  would  have  been  the  thought,  that  "  all 
things  were  naked  and  opened  unto  the  eyes  of  him,  with  whom 

l  Isaiah  xl.  31.  2  Psalm  li.  3.  3  lb.  v.  8;  xxvii.  11. 

*  lb.  cxliii.  8,  10;  Ixix.  5.  5  ib.  xxxii.  3.  6  Isaiah  Ixiii.  15. 

7  Dan.  ix.  20.  8  psaim  xxxji.  5.    2  Sam.  xii.  13.     Comp.  Jer.  iii.  12,  13. 

•  Compare  Psalm  xxxii.  1.     Luke  xv.  18 — 22.     Prov.  xxviii.  13. 


46  EXPOSITION    OF    PSALM    CXIX. 

we  have  to  do  !"  We  could  only  then  have  "  covered  our  trans- 
gressions as  Adam,  by  hiding  our  iniquity  in  our  bosom."1  But 
now,  even  though  "  our  ivays"  are  so  defiled,  so  crooked,  that  we 
cannot  but  "  abhor  ourselves,"  on  account  of  them,  we  are  yet  en- 
couraged "boldly"  to  "declare" them  all  before  God,  with  the 
assurance  of  finding  present  acceptance,  and  seasonable  grace.2 

And  now,  having  found  the  happy  fruit  of  this  sincere  and  child- 
like spirit,  then  follows  (he  obligation  of  walking  worthy  of  this 
mercy.3  Hence  our  need  of  the  prayer  for  continual  teaching. 
The  same  heavenly  guidance,  that  brought  us  into  the  way  of  re- 
turn, we  need  for  every  successive  step  to  the  end — "  Teach  me 
thy  way,  O  Lord  :  I  will  walk  in  thy  truth."4  "  /  have  declared 
my"  ignorance,  my  sinfulness,  and  my  whole  experience  before 
thee,  looking  for  thy  pardoning  mercy,  thy  teaching  Spirit,  and 
assisting  grace — "  And  thou  hast  heard  meP  O  continue  to  me 
what  thou  has  been,  and  teach  me  more  of  thyself! 

The  hypocrite  may  pray  after  his  manner.  But  he  never  thus 
opens  his  heart,  and  declares  his  ways  before  his  God.  And  are 
we  sincere  in  our  dealings  with  him  1  How  often  do  we  treat  our 
Almighty  friend  as  if  we  were  weary  of  dealing  with  him  !  And 
even  when  we  do  "declare  our  ways'1  before  him,  are  we  not  often 
content  to  leave  the  result  as  a  matter  of  uncertainty  ?  We  do  not 
watch  for  the  answer  to  our  prayer.  It  will  come  in  the  diligent 
exercise  of  faith,  but  not  perhaps  in  our  way.  We  may  have  asked 
for  temporal  blessings,  and  we  receive  spiritual.5  We  may  have 
"  besought"  deliverance  from  trial,  and  we  receive  "  grace  sufficient" 
to  bear  it.6  But  this  is  the  Lord's  wise  and  gracious  answer —  Thou 
heardest  me.  And  how  sweet  are  those  mercies,  which  come  to  us 
manifestly  marked  with  this  inscription — "  Received  by  prayer !" 
They  are  such  encouragement  to  pray  again.7  It  is  not  our  inevi- 
table weakness,8  nor  our  lamented  dulness,9  nor  our  abhorred 
wanderings,10  nor  our  opposed  distractions,11  nor  our  mistaken  unbe- 
lief;12 it  is  not  any — no— nor  all  these — that  can  shut  out  our 
prayer.  If  "iniquity"  is  not  "regarded  in  our  heart,"  we  may 
always  hear  our  Saviour's  voice — "  Verily,  verily,  I  say  unto  you, 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will  give  it 
you.  Hitherto  have  ye  asked  nothing  in  my  name.  Ask,  and  ye 
shall  receive,  that  your  joy  may  be  full."13 

1  Job  xxxi.  33.  2  Heb.  iv.  13— 16.  3  Psalm  lxxxv.  8. 

*  lb.  lxxxvi.  11.  5  Matt.  ix.  2.  6  2  Cor.  xii.  H,  9. 

7  Psalm  cxvi.  1,  2.  s  Rom   vi;  21  9  Mark  xiv.  38,  40. 

!°  Verse  1 13.    _  «  Psalm  lxxxvi.  11,  last  clause.  «  Mark  ix.  20,  24. 

13  John  xvi.  23,  24.  Every  way  worthy  of  that  great  man,  and  a  most  instructive 
illustration  of  Christian  sincerity,  was  the  resolution  of  President  Edwards:  "Resolved 
to  exercise  myself  in  this  all  my  life  long,  viz.,  with  the  greatest  openness  to  declare  my 
trays  to  God,  and  lay  open  my  soul  to  him — all  my  sins,  temptations,  difficulties,  sorrows, 
fears,  hopes,  desires,  and  everything,  and  every  circumstance,  according  to  Dr.  Manton's 
twenty-seventh  sermon  on  the  cxix.  Psalm."  Rcsol.  G3.  Extracted  from  his  Diary. 
Works,  vol.  i.  16. 


verse  27.  47 

27.  iWa&e  me  to  understand  the  way  of  thy  yrec  pis:  so  shall  I  talk  of  thy 

wondrous  works. 

Mark  the  reiterated  cries  of  the  man  of  God  for  heavenly  light — 
Teach  me  thy  statutes— make  me  to  understand  the  way  of  thy 
precepts.  The  need  and  the  encouragement  for  these  cries  is 
equally  manifest.  Who  has  ever  been  known  to  understand  the 
way  of  himself?  And  to  whom — walking  in  a  well-ordered  con- 
versation— has  the  Lord  ever  failed  to  show  it?1  A  man,  untaught 
by  the  Spirit  of  God,  may  be  able  to  criticise  and  even  clearly  to 
expound  much  of  the  word  of  God.  But  such  a  prayer  as  this  bas 
never  ascended  from  his  heart ;  the  necessity  of  it  has  never  been 
felt.  And  doubtless  from  this  neglect  of  prayer  have  arisen  those 
floating  fancies  and  false  and  unscriptural  doctrines,  which  crude, 
unexercised  minds  have  too  hastily  embraced.  Instead  of  humbly 
and  simply  asking — "  Make  me  to  understand1'' — men  too  often 
"  lean  to  their  understanding,"  and  are  "  vainly  puffed  up"  by  their 
fleshly  mind,  "  not  holding  the  Head?""1  Such  men  may  obtain 
loose  fragments  of  spiritual  knowledge.  But  they  will  not  be  in 
the  faith  "  grounded  and  settled."3  They  never  know  when  they 
are  upon  safe  ground  ;  and  being  "  unlearned  and  unstable,  they 
wrest  the  Scriptures" — except  the  sovereign  grace  of  God  inter- 
pose— "  unto  their  own  destruction."1 

Never  must  we  forget,  that  teaching  from  above  is  indispensable 
to  a  right  knowledge  of  the  most  simple  truths.  Ignorance  and 
prejudice  pervert  the  understanding.  "Spiritual  things  can  only 
be  spiritually  discerned."5  Divine  doctrines  can  only  be  apprehend- 
ed by  Divine  light.6  But  under  heavenly  teacbing,  the  deeper  and 
more  mysterious  truths  (so  far  as  they  are  needful  to  be  understood) 
are  manifested  with  the  same  clearness,  as  the  more  elementary 
doctrines — "  Eye  hath  not  seen  nor  ear  heard,  nor  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him.  But  God  hath  revealed  them  to  us  by  his  Spirit.  Now 
we  have  received— not  the  spirit  of  the  world,  but  the  Spirit  which 
is  of  God,  that  we  might  know  the  things  that  are  freely  given 
to  us  of  God.'1'1  Wondrous  indeed  is  the  spiritual  revelation  in  the 
knowledge  of  himself;  including  "the  hope  of  his  calling — the 
riches  of  the  glory  of  his  inberitance  in  his  saints — the  exceeding 
greatness  of  his  power"  manifested  to,  and  wrought  in,  his  people — 
no  other  or  less  than  that  "  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead."8  In  the  understanding  of  the  way,  we 
would  be  progressing,  until  the  new  man  "  grows  up  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ."9  The  smallest 
attainment  in  this  knowledge  is  (as  the  great  day  will  fully  declare) 
of  infinitely  greater  value  than  the  highest  intelligence  in  the  field 
of  earthly  science. 

But  how  important  is  it  to  grow  in  this  knowledge  !'°     Theoreti- 

i  See  Psalm  1.  23.  a  Col.  ii.  18,  19.  »  lb.  i.  24.  *  2  Peter  iii.  16. 

«  1  Cor.  ii.  14.  •  Psalm  xxxvi.  9.  7  1  Cor.  ii.  9,  10,  12. 

8  Eph.  i.  17—20.  »  lb.  iv.  13.  10  2  Peter  iii.  18. 


48      „  EXPOSITION    OF    PSALM    CXIX. 

cal  attainment  is  at  a  stand.  Spiritual  and  practical  knowledge  is 
always  advancing.  Little,  indeed,  comparatively,  is  necessary  for 
salvation.  But  much  for  comfort  and  steadfastness — much  also 
for  the  clear  discernment  of  that  narrow  way  of  the  precepts  so  diffi- 
cult to  trace,  and  when  traced  so  difficult  to  maintain.  Not  less 
important  is  it  to  keep  the  object  in  constant  view.  Why  do  I  de- 
sire to  understand  that  way  ?  That  I  may  commend  it  to  others — 
that  I  may  talk  of  thy  wondrous  works.  Abhorred  be  the  thought 
of  indulging  in  a  self-complacent  view  of  my  attainments  !  But  oh  ! 
let  my  God  be  more  admired  by  me,  and  glorified  in  me.1  And  may 
I  advance  both  myself  and  others  in  his  obedience  and  praise  ! 

Often  do  we  complain  of  restraint  in  religious  conversation.  But 
the  prayer — Make  me  to  understand  while  I  talk — will  bring  "a 
live  coal  to  our  lips"  from  the  altar  of  God — "  Our  mouths  will  then 
speak  out  of  the  abundance  of  the  heart,"2  and  "minister  grace  to 
the  hearers."3  Humility,  teachableness,  simplicity,  will  bring  light 
into  the  understanding,  influence  the  heart,  "open  the  lips,"  and 
unite  our  every  member  that  we  have  in  the  service  and  praise  of 
God. 

28.  My  soul  melteth  for  heaviness  ;  strengthen  thou  me  according  unto  thy  word. 

Is  this  David  "whose  heart  is  as  the  heart  of  a  lion,  utterly 
melting  T'1-  But  the  sorrows,  as  the  joys  of  the  spiritual  hope- 
dealing  immediately  with  the  Infinite  and  Eternal  God — are  be- 
yond conception.5  Ordinary  courage  may  support  under  the  trials 
of  this  life  ;  but  when  "  the  arrows  of  the  Almighty  are  within  us, 
the  poison  thereof  drinketh  up  our  spirit."6  How  then  can  the 
Christian's  lot  be  so  enviable — -when  their  souls  thus  melt  for  hea- 
viness ?  But  this — be  it  remembered — is  only  "  for  a  season." 
There  is  a  "  needs  be"  for  it,  while  it  remains  :  and  in  the  end  it 
will  "  be  found  unto  praise,  and  honor,  and  glory."7  Never  per- 
haps are  their  graces  more  lively,  or  the  ground  of  their  assurance 
more  clear,  than  in  these  seasons  of  sorrow.  They  complain,  in- 
deed, of  the  diversified  power  of  indwelling  sin.  But  their  very 
complaints  are  the  evidence  of  the  mighty  working  of  indwelling 
grace.  For  what  is  it  but  the  principle  of  faith,  that  makes  unbe- 
lief their  burden  ?  What  but  hope,  that  struggles  with  their  tears  ? 
What  but  love,  that  makes  their  coldness  a  grief?  What  but  hu- 
mility, that  causes  them  to  loathe  their  pride?  What  but  the 
secret  spring  of  thankfulness,  that  shows  them  their  unthankful- 
ness,  and  shames  them  for  it?  And  therefore  the  very  depth  of 
" that  heaviness  which  melts  their  soids"  away,  is  the  exhibition 
of  the  strength  of  God;s  work  within,  upholding  them  in  persever- 
ance of  conflict  to  the  end.  Would  not  the  believer  then,  when 
eyeing  in  his  heaviest  moments  the  most  prosperous  condition  of 
the  ungodly,  say — "  Let  me  not  eat  of  their  dainties?"8     Far  better, 

1  Gal.  i.  24.    Matt.  v.  1G.  2  Matt.  xii.  34.  3  Eph.  iv.  29. 

1  2  Sam.  xvii.  10.     Comp.  Josh.  vii.  5.     Ps.  cvii.  2G.  5  See  Job  xxxiv.  29. 

6  Job  vi.  4.     Comp.  Prov.  xviii.  14.  7  1  Peter  i.  G,  7.     Comp.  Ps.  xxx.  5. 

8  Psalm  cxli.  1. 


verse  28.  49 

and,  we  may  add,  far  happier,  is  godly  sorrow  than  worldly  joy. 
In  the  midst  of  his  misery,  the  Christian  would  not  exchange  his 
hope  in  the  Gospel — though  often  obscured  by  unbelief,  and  clouded 
by  fear — for  "  all  the  kingdoms  of  the  world,  and  the  glory  of  them." 
"  If  the  heart  knoweth  his  own  bitterness,  a  stranger  doth  not  inter- 
meddle with  his  joy."1  Yet  the  bitterness  is  keenly  felt.  Sin  dis- 
pleases a  tender  and  gracious  Father.2  It  has  "  pierced"  the  heart 
that  loves  him,3  and  shed  the  blood  that  saves  him.  It  "grieves"4 
the  indwelling  Comforter  of  his  soul.  God  expects  to  see  him  a 
mourner ;  and  he  feels  he  has  reason  enough  to  mourn — "  My  soul 
meltetlt  for  heaviness." 

But  this  cry  of  distress  is  sometimes  the  child  under  his  Father's 
needful  chastisement.  The  world  is  dethroned,  but  not  extirpated 
in  the  heart.  Much  dross  is  yet  to  be  removed.  The  sources  of 
the  too  attractive  earthly  joy  must  be  embittered:  and  now  it  is 
that  the  discipline  of  the  cross  forces  the  cry — "  my  soul  melteth  for 
heaviness."  Yet  in  the  midst  of  heaviness,  the  child  of  God  can- 
not forget  that  he  is  loved — that  he  is  saved  ;  and  the  recollection 
of  this  sovereign  mercy  makes  his  tears  of  godly  sorrow,  tears  of 

But  this  melting  heaviness  has  not  wrought  its  work,  until  it 
has  bowed  us  before  the  throne  of  grace  with  the  pleading  cry  of 
faith — strengthen  thou  me.  For  do  we  stand  by  the  strength  of 
our  own  resolutions  or  habits  of  grace?  Unless  the  Lord  renew  his 
supply  from  moment  to  moment,  all  is  frail  and  withering.  But 
what  burden  or  difficulty  is  too  great  for  Almighty  strength? 
"  Fear  not,  thou  worm  Jacob ;  thou  shalt  thresh  the  mountains, 
and  beat  them  small."5  And  especially  in  our  success,  when  the 
plea  is  drawn,  as  it  is  repeatedly  in  this  Psalma — according  to  thy 
word."  For  what  does  that  word  assure  us  ? — "  As  thy  days,  so 
shall  thy  strength  be."7  "  Will  he  plead  against  me" — said  Job — 
"with  his  great  power?  No;  but  he  will  put  strength  in  me."8 
Thus  David  found  it  in  his  own  case  :  "  In  the  day  when  I  cried, 
thou  answeredst  me,  and  strengthenedst  me  with  strength  in  my 
soul."9  Thus  also  to  the  apostle  was  the  promise  given  and  fulfill- 
ed :  "  My  grace  is  sufficient  for  thee ;  for  my  strength  is  made  per- 
fect in  weakness."10  And  is  not  "  the  God  of  Israel"  still  "  he  that 
giveth strength  and  power  unto  his  people;"11  still  the  same  "faith- 
ful God,  who  will  not  suffer  them  to  be  tempted  above  that  they 
are  able,  but  will  with  the  temptation  also  make  a  way  to  escape, 
that  they  may  be  able  to  bear  it  ?"12 

When  we  are  most  sensible  of  our  utter  helplessness,  and  most 
simple  in  our  reliance  upon  Divine  strength,  then  it  is,  that  the 

1  Prov.  xiv.  10.  "A  good  man  lying  on  his  bed  of  sickness,  and  being  asked — which 
were  the  most  comfortable  days  that  he  ever  knew  1  cried  out — O  give  me  my  mourning- 
days;  give  mo  my  mourning  days  again,  for  they  were  the  joyfullest  days  that  ever  I 
had." — Brooke's  Works. 

2  Psalm  li.  4.  3  Zech.  xii.  10.  <  Eph.  iv.  20.  5  Isa.  xii.  14,  15. 

6  Verses  -25.41,58,  &c.       i  Deut.  xxxiii.  25.         8  Job  xxiii.  6.  »  Ps.  cxxxviii.  3. 

w  o  Cor.  xii.  0.  »  Ps.  Ixviii.  35.  »  1  Cor.  x.  13. 

4 


50  EXPOSITION    OF    PSALM    CXIX. 

"soul,  melting  for  heaviness"  is  most  especially  upheld  and 
established.  "  Heaviness  in  the  heart  of  man  maketh  it  stoop ; 
but  a  good  word  maketh  it  glad."1  And  how  reviving  is  that 
"good  word"  of  the  Gospel,  which  proclaims  the  Saviour,  anointed 
to  "give  the  garment  of  praise  for  the  spirit  of  heaviness"2  and 
gifted  with  "  the  tongue  of  the  learned,  that  he  might  know  how  to 
speak  a  word  in  season  unto  him  that  is  weary  !"3  And  no  less 
encouraging  is  it  to  view  Him  "  melting  for  heaviness"* — "  sore 
amazed  and  very  heavy" — under  the  accumulated  weight  of  im- 
puted guilt  ;  learning  by  this  bitter  discipline,  "  in  that  he  himself 
suffered  being  tempted,  to  succor  them  that  are  tempted."5  Yet 
was  he,  like  his  faithful  servant,  strengthened  according  to  his  Fa- 
ther's word,  in  the  moment  of  his  bitterest  agony,  by  the  agency  of 
his  own  creation.6  And  this  faithful  support,  vouchsafed  to  the 
Head,  is  the  seal  and  pledge  of  what  every  member  in  every  trou- 
ble will  most  assuredly  enjoy.  "  As  the  sufferings  of  Christ  abound 
in  his  people,  so  theii  consolation  also  aboundeth  by  Christ."7  The 
blessed  word  will  supply  all  their  need — life  for  their  quickening, 
light  for  their  direction,  comfort  for  their  enjoyment,  strength  for 
their  support — "  Strengthen  thou  me  according  unto  thy  word." 

Lord,  may  I  ever  be  kept  from  despondency — regarding  it  as  sin- 
ful in  itself,  dishonorable  to  thy  name,  and  weakening  to  my  soul ; 
and  though  I  must  "  needs  be  sometime  in  heaviness  through 
manifold  temptations,"  yet  let  the  power  of  faith  be  in  constant 
exercise,  that  I  may  be  able  to  expostulate  with  my  soul — "  Why 
art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted 
within  me?  hope  thou  in  God:  for  I  shall  yet  praise  him,  who  is 
the  health  of  my  countenance,  and  my  God."3 

29.  Remove  from  me  the  way  of  l^ing  :  and  grant  me  thy  law  graciously. 

Every  deviation  in  principle  and  conduct  from  the  strait  and 
narrow  path,  is  a  way  of  lying.  Every  traveller  in  the  way, 
"feedeth  on  the  ashes"  of  his  own  delusion.  Does  it  seem  a  mar- 
vel that  the  man  of  God  should  deprecate  so  earnestly  the  influence 
of  gross  sin?9  "The  brand  plucked  out  of  the  fire"  retains  a  sus- 
ceptibility of  the  fire.  The  oldest  Christian  in  the  family  of  God 
might  at  any  moment  of  unwatchfulness  be  captivated  by  the 
chain  of  his  former  sins.  Might  not  the  recollection  of  past  com- 
pliances with  this  shameful  sin10  naturally  have  suggested  the  prayer 
— Remove  front  me  the  way  of  lying.  But  even  in  the  profession 
of  the  Gospel,  should  we  "be  removed  from  him  that  called  us  into 
the  grace  of  Christ  unto  another  gospel ;""  should  erroneous  doc- 
trines find  a  place  in  our  system ;  and — as  the  natural  consequence 
of  doctrinal  errors — should  any  inconsistency  be  marked  in  our 
practice;  should  there  be  any  allowed  principles  of  sinful  indul- 
gence, self-righteousness,  conformity  to  the  world,  or  shrinking  from 

1  Prov.  xii.  25.  2  Isaiah  Ixi.  3.  3  lb.  I.  4.  <  Psalm  xxii.  14. 

5  Mark  xiv.  33,  with  Heb.  ii.  18.  6  Luke  xxii.  43,  with  2  Cor.  xii.  8,  9. 

i  2  Cor.  i.  5.  8  Psalm  xlii.  11.  8  Isaiah  xliv.  20. 

10  1  Sam.  xxi.  13;  xxvii.  10.  »  Gal.  i.  6. 


VERSE    30.  51 

the  daily  cross, — then,  indeed,  will  the  prayer  naturally  flow  from 
our  hearts — Remove  from  me  the  way  of  lying. 

Most  justly  are  ways  such  as  these  called  "ways  of  lying.'''' 
They  promise  what  it  is  impossible,  in  the  nature  of  things,  that 
they  can  ever  perform  :  and  prove  to  their  deluded  followers  that 
"they  that  observe  lying  vanities,  forsake  their  own  mercy."1  We 
can  be  at  no  loss  to  trace  these  " ways'"  to  their  proper  source; — to 
him,  who,  "  when  he  speaketh  a  lie,  speaketh  of  his  own  :  for  he  is 
a  liar  and  the  father  of  it."2  A  lie  was  his  first,  alas  !  too  successful 
instrument  of  temptation,  by  which  he  "beguiled  Eve  through  his 
subtlety,"3  and  still  does  he  lament,  moreover,  that  he  should  still 
pursue  the  same  deadly  work  throughout  the  world  lying  under 
his  sway,  beguiling  the  blinded  "  children  of  disobedience"4  into  the 
awful  deception  of  mistaking  their  God,  and  into  the  blind  choice 
of  preferring  "  broken  cisterns"  to  "  the  fountain  of  living  water."8 

The  gracious  knowledge  of  the  lain  is  the  only  means  of  the 
removal  of  this  evil  way.  David — as  a  king — had  it  written  by 
him.*  He  wished  it  written  on  him.  Not  the  book  always  before 
him — but  on  the  heart.  The  external  knowledge  is  the  common 
benefit  of  all.  The  gracious  knowledge  is  the  covenant  blessing 
of  the  Lord's  people7 — the  only  effective  principle  of  holiness.  The 
law  is  still  what  it  was — an  enemy  to  the  ungodly — forcing  a  hate- 
ful light  upon  their  conscience — a  delight  to  the  servant  of  God — 
framing  his  will,  and  directing  his  conduct.  Thus  truth  extirpates 
lying.     Christ  reigns  instead  of  Belial. 

Thus  also  we  are  enabled  to  "keep  our  hearts" — those  leading 
wanderers,  that  mislead  the  rest.8  For  wherever  we  see  wandering 
eyes,  wandering  feet,  and  a  wandering  tongue,  all  flow  from  a 
heart,  that  has  taken  its  own  liberty  in  wandering  from  God.  But 
with  the  law  as  our  rule,  and  the  Spirit  as  our  guide,  we  shall  be 
directed  and  kept  in  a  safe  and  happy  path. 

Grant  me  thy  law  graciously.  Grant  me  a  clearer  perception 
of  its  holy  character — a  more  sensitive  sprinkling  from  transgress- 
ing it — a  more  cordial  approval  of  its  spirit — a  more  entire  conform- 
ity to  its  directions. 

3D.  I  have  chosen  the  way  of  truth:  thy  judgments  have  I  laid  before  me. 

Only  two  ways  lie  before  us  for  our  choice — "  the  way  of  lying"1 
and  "  the  way  of  truth"  God  by  the  light  of  his  word  guides  us 
into  one — Satan  by  his  temptations  allures  us  into  the  other.  The 
xvay  of  lying  is  the  natural  choice  of  man.  The  choice  of  the  tvay 
of  truth  is  the  Lord's  work  in  the  hearts  of  his  people — the  seal  of 
his  special,  eternal  love.  His  teaching  shows  us  the  way  f  and 
his  grace  enables  us  to  "choose""  it.10  And  who  in  his  subsequent 
course  has  ever  found  reason  to  alter  his  first  determination  ?  Does 
Mary  regret  her  choice  of  the  "  good  part  ?""   One,  whose  solid  and 

i  Jonah  ii.  8.  2  j0hn  viii.  44.  3  Gen.  iii.  I— G,  with  2  Cor.  xi.  3. 

•»  Rev.  xii.  9,  with  2  Cor.  iv.  4.     Eph.  ii.  2.  5  Jer.  ii.  13. 

«  Deut.  xvii.  18,  19.  i  Heb.  viii.  10.  8  Prov.  iv.  23. 

9  Ps.  xxv.  4  ;  xxxii.  8.  Is.  xlviii.  17.        10  Ps.  ex.  3.  Is.  xliv.  3—5.        ll  Luke  x.  42. 


52  EXPOSITION    OF    PSALM    CXIX. 

reflecting  judgment  was  not  likely  to  make  a  rash  or  hasty  choice, 
tells  us,  of  the  outset  of  his  course — "  What  things  were  gain  to 
me,  those  I  counted  loss  for  Christ."  The  experience  of  twenty 
years — instead  of  bringing  matter  for  repentance — only  confirmed 
him  in  his  choice  ;  and  he  repeats  his  determination  with  increasing 
energy  of  expression  ;  "  Yea  doubtless  arid  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord."1 
In  the  same  spirit  one  of  the  ancient  fathers  expresses  himself :  '  If 
I  have  any  possessions,  health,  credit,  learning — this  is  all  the  con- 
tentment I  have  of  them — that  I  may  have  something  to  despise 
for  Christ,  who  comprises  in  his  own  jierson  all  and  everything 
that  is  most  desirable.H 

The  connection  of  this  verse  with  the  preceding,  well  illustrates 
the  bias  of  the  believer's  heart.  His  experience  of  the  deceitfulness 
of  sin,  Satan,  and  his  own  heart,  stirs  up  the  prayer—"  Remove 
from  me  the  way  of  lying."  But  his  choice  is  expressed  in  this 
verse — "  I  have  chosen  the  way  of  truth."  The  sincere  desire  to 
have  " the  way  of  lying  removed  from  us"  is  a  clear  evidence, 
that  we  have  already  "  chosen  the  way  of  truth;"  that  "  the  spirit 
of  truth  hath  guided  us  to  him,"3  who  is  indeed  "the  way  of  truth" 
— the  true  and  only  way  to  God  !4  And  of  all  ways  that  could  be 
set  before  the  Christian,  this  is  the  way  he  would  "choose" — as 
bringing  most  glory  to  his  God,  exalting  the  Saviour,  honoring  the 
spirit  of  God,  and  securing  the  salvation  of  his  own  soul.  What- 
ever becomes  of  me — the  Christian  would  feel — 'I  would  have  no 
other  way  than  this.  Yea,  though  I  should  perish  I  would  abide 
in  it.  So  transcendent  is  the  discovery  of  the  glory  of  God — 
scarcely  less  clear  than  the  glory  of  heaven  itself ! 

The  practical  pathway,  however,  is  often  rugged — always  nar- 
row. We  may  have  to  encounter  not  only  the  reviling  of  an  un- 
godly world,  but  even  the  suspicions  of  our  brethren,  who  may  not 
always  understand  our  motives.  Yet  if  our  heart  is  upright  with 
God,  "none  of  these  things  will  move  us."  Our  choice  is  made, 
and  we  are  prepared  to  abide  the  cost.5 

But  that  our  choice  may  be  daily  established,  let  us  not  forget 
the  treasury  of  our  life,  light,  and  grace.  Let  us  lay  the  "judg- 
ments of  God  before  us."  For  we  have  always  some  new  lesson 
to  learn — some  new  duty  to  perform — some  new  snare  to  avoid. 
We  must  therefore  walk  by  rule6 — as  under  the  eye  of  a  jealous 
God,  who  enlightens  and  cheers  our  path — under  the  eye  of  the 
ungodly,  who  "watch  for  our  halting" — under  the  eye  of  weak 
Christians,  who  might  be  stumbled  by  our  unsteady  walk — under 
the  eye  of  established  Christians,  who  will  be  yet  further  established 
by  the  testimony  of  our  consistent  profession.  The  Gospel  affords 
all  the  material  for  this  strict  and  accurate  walk.  All  is  given  that 
is  needed.      The  obedience  that   is  enjoined  is  secured.     "God 

1  Phil.  iii.  7,  8.  2  '  Totus  desirabilis  ct  totum  desirabile.' — Greg.  Naz.  Oral,  i 

3  John  xvi.  13,  14.  4  lb.  xiv.  6.  5  Luke  xiv.  28.     Acts  xx.  24. 

6  See  Gal.  vi.  1G.     Phil.  iii.  16. 


VERSE    31.  53 

working  in  us,"1  enables  us  to  work  for  him ;  and  while  we  are 
humbly  looking  for  further  supplies,  and  diligently  improving  what 
has  been  already  bestowed,  he  is  pledged  by  promise  to  assist,2  as 
we  are  bound  by  duty  to  obey. 

What  then — let  me  inquire — is  the  choice  which  I  have  made? 
I  would  remember  that  it  is  for  eternity.  And  if,  through  the  grace 
that  has  first  chosen  me,  " /  have  chosen  the  way  of  truth" — is 
the  effect  of  this  choice  daily  visible  in  a  life  and  conversation  well- 
ordered  according  to  the  word  of  God  ?  If  it  is  good  to  "  hide  that 
word  in  my  heart,"3  as  a  safe-guard  against  sin  ;  it  is  good  also 
"  to  lay  it  before"  my  eyes,  as  the  chart  to  guide  my  course — the 
model  to  direct  my  work — the  support  to  uphold  my  weakness.4 

31.  I  have  stuck  unto  thy  testimonies  :   O  Lord,  put  me  not  to  shame. 

We  have  just  seen  the  choice  of  the  man  of  God,  and  the  rule 
by  which  he  acted  upon  it.  Now  we  see  his  perseverance — first 
choosing-  the  way — then  sticking  to  it.  While  he  complained  of 
his  soul  cleaving  to  the  dust,5  he  would  yet  say — /  have  stuck 
unto  thy  testimonies — illustrating  the  Apostle's  delineation  of  the 
Christian's  two  hearts  (as  a  converted  African  expressed  it.)  '•  I  de- 
light in  the  law  of  God  after  tbe  inward  man ;  but  I  see  another 
law  in  my  members,  warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  to  the  law  of  sin,  which  is  in  my  mem- 
bers. So  then  with  the  mind  I  myself  serve  the  law  of  God;  but 
with  the  flesh  the  law  of  sin."6  In  the  midst,  however,  of  the  most 
painful  conflicts,  the  child  of  God  holds  fast  his  confidence.  He 
feels  that  he  hates  the  sin  that  he  commits,  and  loves  the  Saviour, 
whom,  in  spite  of  himself,  he  dishonors ;  so  that,  with  all  his  sins 
and  unworthiness,  he  fears  not  to  put  in  his  claim  among  the 
family  of  God. 

But,  reader,  seriously  ask  yourself — How  did  you  become  a 
Christian?  Was  it  by  birth  and  education,  or  by  choice?  If  in- 
deed by  grace  you  have  been  enabled  to  "  choose  the  way  of  truth" 
then  be  sure  you  firmly  stick  to  it,  or  better,  far  better,  that  you 
had  not  made  it  at  all.  "No  man  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for  the  kingdom  of  God.  If  ye 
continue  in  my  word,  then  are  ye  my  disciples  indeed.  It  had 
been  better  for  you  not  to  have  known  the  way  of  righteousness, 
than,  after  you  have  known  it,  to  turn  from  the  holy  command- 

1  Phil.  ii.  12,  13.     Isaiah  xxvi.  12.  2  Isaiah  xli.  10.     Zech.  x.  12. 

3  Verse  11.  i  Joshua  i.  8.  5  Verse  25. 

6  Rom.  vii.  22,  23,  25.  Thus  does  Augustine  graphically  describe  this  conflict  in  his 
own  mind — "  The  new  will  which  began  to  be  in  me,  whereby  I  would  love  thee,  O  my 
God  !  the  only  certain  sweetness,  was  not  yet  able  to  overcome  my  former  will,  confirmed 
by  long  continuance.  So  my  two  wills,  the  one  old,  the  other  new;  the  one  carnal,  the 
other  spiritual,  conflicted  between  themselves,  and  rent  my  soul  by  their  disagreement. 
Then  did  I  understand  by  my  own  experience  what  -I  had  read,  how  the  'flesh  lusteth 
against  the  spirit,  and  the  spirit  lusteth  against  the  flesh.'  I  was  myself  on  both  sides, 
but  more  in  that  which  I  approved,  than  in  that  which  I  condemned,  in  myself,  because 
for  the  most  part  I  suffered  reluctantly  what  I  did  willingly." —  Cm/ess.  Book  viii.  ch.  5. 
Compare  Rom.  vii.  15 — 20. 


54  EXPOSITION    OF    PSALM    CXIX. 

ment  delivered  unto  you."1  Yet  praised  be  God  for  the  security  of 
perseverance  !  He  that  enabled  you  to  "  put  your  hand  to  the 
plough"  will  keep  it  there  in  the  habit  of  faith,  firm  and  steadfast. 
"The  Lord  will  perfect  that  which  concerneth  you."2 

Yet  this  cleaving  to  the  Lord3  can  only  be  maintained  by  un- 
ceasing conflict.  The  length  and  weariness  of  the  way,4  and  the 
slowness  of  your  progress,  are  sources  of  constant  and  harassing 
trial.  Revert  then  to  the  ground  of  your  original  choice.  Was  it 
made  under  the  Lord's  light  and  direction?  This  reason  may  well 
bind  you  to  "  stick  to"  it :  are  not  the  ways  of  God  as  pleasant — 
Is  not  Christ  as  lovely— heaven  as  desirable — as  at  the  beginning? 
Nay — have  you  not  even  more  reason  to  adhere  to  your  choice. 
than  you  had  to  make  it?  It  was  formed  before  at  least  you  could 
fully  know  for  yourself.  Now  "you  have  tasted"5 — you  have  the 
seal  of  experience.  Is  not  the  crown  more  joyous  in  the  nearer 
prospect  ? 

Backslider !  "  Has  God  been  unto  you  a  wilderness,  and  a  land 
of  darkness,"6  that  you  virtually  give  your  testimony  after  trial, — 
'Satan  is  the  better  master,  and  I  return  to  him?' — The  world  is 
the  happiest  path  :  and  I  will  walk  in  it.  This  is  indeed  choosing 
a  murderer  in  the  stead  of  a  Father — "forsaking  the  fountain"  for 
the  "broken  cistern."7  Oh!  must  there  not  be  repentance  in  this 
path  ?  May  it  be  before  it  be  loo  late  !  Ponder  who  it  was  that 
befriended  you  in  the  moment  of  awful  extremity,  and  snatched 
you  as  a  brand  from  the  burning.  Ponder  the  endearing  proofs  of 
his  love — condescending  to  become  a  man — "  a  man  of  sorrows,"8 
and  to  die  in  the  agony  of  the  cross,  bearing  for  you  the  eternal 
curse  of  God.9  And  does  not  gratitude  remind  you,  what  returns 
of  faithful  service  are  due  from  a  creature  so  infinitely  indebted  to 
him  ?  Surely  the  steadfast  perseverance  with  which  his  heart  clave 
to  his  costly  work,10  may  serve  to  put  to  shame  your  unsteadiness  in 
'•sticking-  to  his  testimonies." 

Believer  !  you  are  determined  to  abide  by  your  choice — but  not 
in  your  own  strength.  Remember  him,  who  one  hour  declared, 
that  he  would  sooner  die  with  Christ  than  deny  him  ;  and  the  next 
hour  denied  him  with  oaths  and  curses.11  Learn  then  to  follow  up 
your  resolution  with  instant  prayer — "  O  Lord,  put  me  not  to 
shame."  Leave  me  not  to  myself,  lest  I  become  a  shame  to  myself 
and  an  offence  to  thy  church.  "I  will  keep  thy  statutes;  O  for- 
sake me  not  utterly."1-  Dependence  upon  the  Lord,  in  a  deep  sense 
of  our  weakness,  is  the  principle  of  perseverance.  Never  will  he 
shut  out  the  prayer  of  his  faithful  servant.  He  hath  promised — 
"  My  people  shall  never  be  ashamed  ;"13  and  therefore,  taking  firm 
hold  of  his  promise,  you  may  "go  on  your  way  rejoicing." 

•Lukeix.  G2.     John  viii.  31.     2  Peter  ii.  21.        2  ps.  cxxviii.  8.        3  Acts  xi.  23. 
4  Numb.  xxi.  4.  s  1  Peter  ii.  3.  «  Jer.  ii.  31.  "  Jer.  ii.  13. 

8  Isaiah  liii.  3.  9  Gal.  iii.  13. 

10  Compare  Matt.  xvi.  23.     Luke  xii.  50.     Heb.  xii.  2,  3. 

11  Matt.  xxvi.  55,  74.  «  Verse  8.  I3  Joel  ii.  27. 


verse  32.  55 

32.  I  will  run  the  way  of  thy  commandments.,  when  thou  shalt  enlarge  my  heart. 

A  glowing  picture  of  the  Christian's  delight  in  the  ways  of  God  ! 
If  we  "  have  chosen  the  way  of  God's  commandments"  and  have 
been  able  to  "  stick  unto1"  this  way,  surely  we  shall  wish  to  "  run 
in  it"  with  constancy  and  cheerfulness.     We  shall  want  to  mend 
our  pace.     If  we  walk,  we  shall  long  to  "run."     There  is  always 
the  same  reason  for  progress,  that  there  was  for  setting  out.     Ne- 
cessity, advantage,  enjoyment,  spur  us  on  to  the  end.     Whatever 
progress  we  have  made,  we  shall  desire  to  make  more  ;  we  shall  go 
on  praying  and  walking,  and  praying  that  we  may  walk  with  a 
swifter  motion :    we  shall  be  dissatisfied,    yet  not   discouraged — 
"faint,  yet  pursuing."1     Now  this  is  as  it  should  be.     This  is  after 
the  pattern  of  the  holy  apostle — "  Brethren,  I  count  not  myself  to 
have  apprehended  ;  but  this  one  thing  I  do  ;  forgetting  those  things 
which  are  behind,  and  reaching  forth  unto  those  which  are  before, 
I  press  toward  the  mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus."2     But  the  secret  as  well  as  the  pattern  of  Christian 
progress  is— looking  beyond  the  Apostle,  and  the  "so  great  cloud  of 
witnesses  with  which   we  are  encompassed" — and  "looking  unto 
Jesus."3     Faith  is  the  principle  of  life,  and  supplies  the  daily  motion 
of  life;  directing  our  eye  to  him  as  "the  Author,"  until  he  "be- 
comes the  Finisher.;'  of  our  faith.    This  is  at  once  our  duty,  our  priv- 
ilege, our  happiness,  and  our  strength.    This  is  the  point  at  which  we 
begin  to  rim.     Hitherto,  the  shackles  of  sin,  self-righteousness,  and 
unbelief,  had  hindered  us  ;  now  we  "  so  run,  that  we  may  obtain."4 
But  in  "the  way  of  God's  commandments"  how  are  we  "sore 
let  and  hindered"  by  a  straitened  heart!    And  how  often  do  we  feel 
the  heart,  as  it  were,  "  shut  up,  and  it  cannot  get  forth  :"5  faith  so 
loxv — desires  so  faint — hopes  so  narrow,  that  it  seems  impossible  to 
make  progress!     Perhaps  we  "did  run  well."  and  have  been  "hin- 
dered."6    Perhaps  the  soul  has  been  asleep  in  carelessness  or  self- 
indulgence  ;  or  unbelief  in  some  of  its  varied  forms  has  prevailed ; 
and  thus,  while  we  "  are  not  straitened"  in  God,  we  "  are  straitened 
in  our  own  bowels."7     If  then  the  rich  fool  thought  of  enlarging  his 
barns,  when  his  stores  had  increased  upon  him,8  much  more  should 
we  be  sending  up  the  petition — "O  that  thou  wouldst  bless  me  in- 
deed, and  enlarge  my  coast  !"9     Whatever  cause  we  have  to  cry 
out, — "My  leanness,  my  leanness,"10 — still,  let  us  in  the  exercise  of 
faith  and  prayer,  be  waiting  for  a  more  cheerful  ability  to  love, 
serve,  and  praise.     Let  us  be  restless,  till  the  prison-doors  are  again 
opened,  and  the  command  is  issued  to  the  prisoners — "  Go  forth ; 
and  to  them  that  are  in  darkness — Show  yourselves.     They  shall 
feed  in  the  ways,  and  their  pastures  shall  be  in  all  high  places."11 
Who  knoweth  but  the  Lord  will  once  more  shine  upon  us,  once 
more  unloose  our  fetters,  and  renew  our  strength? 

Yet  must  every  motion  begin  with  God.12    /  will  run,— but  how  ? 

I  Judges  viii.  4.  2  phil.  iii.  13, 14.        3  Heb.  xii.  1,3.  4  I  Cor.  ix.  24. 

5  Psalm  lxxxviii.  8.         6  Gal.  v.  7.  7  2  Cor.  vi.  12.  8  Luke  xii.  16—19. 

s  1  Chron.  iv.  10.  10  Isaiah  xxiv.  16.      u  lb.  xlix.  9.  ,J  Prov.  xvi.  1. 


56  EXPOSITION    OF    PSALM    CXIX. 

not  in  mine  own  strength,  but  by  "the  good  hand  of  my  God  upon 
me,"1  delivering  and  enlarging  my  heart.  He  does  not  say — I 
will  make  no  efforts,  unless  thou  work  for  me ;  but  if  thou  wilt  en- 
large— I  iv ill  rim.  Weakness  is  not  the  plea  for  indolence,  but  for 
quickening  grace.  "Draw  me" — saith  the  Church — "  we  will  run 
after  thee."  "  Where  the  spirit  of  the  Lord  is,  there  is  liberty."2 
The  secret  of  Christian  energy  and  success  is  a  heart  enlarged  in 
the  love  of  God. 

Let  me  then  begin  betimes — make  haste— -keep  straight  on — fix 
my  eye  on  the  mark — "endure  unto  the  end."  1  may  yet  expect 
in  the  joy  of  blessed  surprise  to  exclaim — "  Or  ever  I  was  aware, 
my  soul  made  me  like  the  chariots  of  Amminadib."3  Godly  sor- 
row had  made  me  serious.  Now  let  holy  joy  make  me  active. 
"The  joy  of  the  Lord  is  my  strength  ;"4  and  I  am  ready,  under  the 
power  of  constraining  love,5  to  work  and  to  toil — to  run  without 
weariness,  to  "  march  onward"  without  fainting  ;6  not  measuring 
my  pace  by  my  own  strength,  but  looking  to  him  who  "  strength- 
eneth  with  all  might  by  his  Spirit  in  the  inner  man."7 

Happy  fruit  of  wrestling  prayer  and  diligent  waiting  on  God ! 
Joy  in  God,  and  strength  to  walk  with  him,  with  increasing  knowl- 
edge of  him,  increasing  communion  with  him,  and  increasing  con- 
fidence in  him. 


PART    V. 

33.   Teach  me,  O  Lord,  the  way  of  thy  statutes ;  and  I  shall  keep  it  unto 

the  end. 

We  need  no  instruction  in  the  way  of  sin.  That  has  been  our 
way,  ever  since  Adam  "  sought  out  his  owTn  invention."8  The  un- 
godly "desire  no  knowledge  of  the  way  of  GooVs  statutes."9  The 
heart  leads  the  judgment,  and  "their  heart  is  enmity  to  the  law  of 
God."10  But  for  a  child  of  God,  this  is  a  prayer  for  daily  use.  For 
the  more  he  is  taught,  the  more  he  feels  his  need  of  teaching,  and 
the  more  earnest  are  his  cries  for  this  invaluable  blessing.  We 
know  nothing  spiritually,  except  as  we  are  taught  of  God.  The 
blind  man  must  be  led  the  plainest  and  most  direct,  as  well  as  in 
the  more  difficult  and  rugged  paths.  And  thus  do  we  need  the  shi- 
ning of  light  from  above — not  only  in  "the  deep  things  of  God" — 
but  for  the  reception  of  the  most  elementary  truths.  And  yet  we 
want  not  this  knowledge  for  its  own  sake — to  feed  pride  or  specu- 
lation— but  for  its  practical  influence.     For  of  what  avail  is  the 

1  Ezra  vii.  9.  2  Cant.  i.  4.    2  Cor.  iii.  17.  3  Cant.  vi.  12.  *  Neh.  viii.  10. 

5  2  Cor.  v.  14.        6  Isaiah  xl.  31,  "march  onward." — Bishop  Lowth's  Version. 

1  Eph.  iii.  16.  s  Eccl.  vii.  29.     Isa.  liii.  6.  9  Job  xxi.  14.  10  Rom.  viii.  7. 


verse  34.  57 

discovery  even  of  important  truth,  if  we  be  not  moulded  into  its 
likeness,  and  constrained  "  into  the  obedience  of  faith  V  rI  Ire  con- 
nection of  every  thought  with  Christian  practice,  here  directed  to  its 
proper  end,  is  a  most  striking  proof  of  the  Divine  origin  of  the  stat- 
utes. The  most  clear  instructions  for  the  regulation  of  our  conduct 
flow  from  single  sentences  or  expressions  in  these  "  statutes  /"  and 
this  clearly  proves  an  infinite  wisdom  in  their  distribution,  a  refer- 
ence in  the  eternal  mind  to  every  detail  ot  practical  duty,  and  a 
Divine  power  and  unction,  applying  the  word  to  the  several  circum- 
stances of  daily  conduct !  For,  indeed,  what  mind  but  the  mind  of 
God  could  have  comprehended  in  so  small  a  compass  such  a  vast 
system  of  instruction  1  In  this  view,  therefore,  the  Lord's  teaching 
becomes  the  spring  of  obedience.  For  how  can  we  "keep  a  way 
which  we  do  not  understand?  And  who  was  ever  " taught  the 
way  of  the  Lord's  statutes,"  who  had  not  his  heart  constrained 
and  directed  by  their  spiritual  beauty  and  sweetness?  In  this  path 
we  realize  union  with  the  Saviour-/  "the  love  of  God  is  perfected 
in  us  •"*  and  our  confidence  is  established  before  God.3 

The  object  nearest  to  the  believer's  heart,  and  which  causes  him 
many  an  "anxious  and  too  often— many  an  unbelieving  thought- 
is  the  ffrace  of  perseverance.  Now  the  Lord's  teaching  is  the 
principle  of  perseverance.  It  is  "  the  light  of  /(/e"«— enlightening 
the  mind,  and  quickening  the  heart.  Under  this  influence  therefore 
we  live— we  endure— we  cannot  fail  of  keeping  the  way  unto  the 
end B  Thus  the  end  crowns  the  work.  For  with  this  blessing  ot 
perseverance,  is  sealed  to  us  the  hope  of  victory  over  our  spiritual 
enemies,  and  the  participation  of  our  Saviour's  glory.6  Confidence, 
indeed,  without  prayer  and  dependence  upon  our  glorious  Head,  is 
most  daring  presumption;  but  that  "well-ordered  and  sure  cov- 
enant," which  "is  all  our  salvation,  and  all  our  desire,  engages  for 
our  continuance  in  "  the  way  of  the  Lord's  statutes  /"  1  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from  me.  1 
will  put  my  law  in  their  inward  parts,  and  write  it  m  their 
hearts :  and  I  will  be  their  God,  and  they  shall  be  my  people. 

34.   Give  me  understanding,  and  I  will  keep  thy  law  ;  yea,  I  shall  observe  it 
with  my  whole  heart. 

i  He  that  is  his  own  teacher'— says  Bernard— and  one  greater 
than  Bernard,8  'has  a  fool  for  his  master.'  Man  cannot  teach 
what  he  does  not  know;  and  of  God,  and  of  his  law,  he  knows 
nothing  Therefore  the  beginning  of  wisdom  is  a  consciousness  ot 
ignorance,  a  distrust  of  our  own  understanding,  and  the  heart-lelt 
prayer—"  Give  me  understanding."  The  spiritual  understand- 
ing is  the  gift  of  Jesus  Christ.9  He  directs  us  to  himself,  as  its 
fountain-"  I  am  the  light  of  the  world ;  he  that  followctli .me 
shall  not  walk  in  darkness,  but  shall  have  the  light  of  life.        1  his 

l  1  John  iii.  24.  2  lb.  2.  5.  3  lb.  iii.  22.  *  John  i.  4;  viii.  12. 

5  1  John  ii.  27.  •  Rev.  ii.  26-28. 

7  Jer  xxxii.  40 ;  xxxi.  33 ;  with  2  Sam.  xxm.  5.  f  Proy.  xxvm.  36. 

s  1  John  ii.  20.  ;  v.  20.  10  John  viii.  12  ;  also  xn.  40. 


58 


EXPOSITION    OF    PSALM    CXIX. 


understanding  differs  from  mere  intellectual  discernment  or  spec- 
ulative knowledge.  It  is  the  spring  of  spiritual  activity  in  our 
walk  with  God  ;'  so  that  our  obedience  is  not  outward  and  reluc- 
tant, but  filial  delight  and  wholeness  of  heart: — we  desire  not  only 
to  keep  the  law  of  God  to  the  end,  but  every  day  to  the  end — "with 
our  whole  heart." — Such  are  our  obligations  towards  him,  that  we 
ought  to  study  very  accurately  the  character  of  our  walk  with  him; 
always  remembering  that  service  without  the  heart — the  whole 
heart — is  hateful  in  his  sight,2  and  that  what  is  now  wilfully  with- 
held, will  gradually  draw  away  the  rest  in  apostasy  from  him. 
Now  are  wre  seeking  more  "engagedness  of  heart"  for  him.  Then 
will  this  prayer  be  a  suitable  expression  of  our  need,  and  the  ut- 
terance of  a  humble,  resolute  petitioner.  It  is  not,  however,  enough 
that  we  have  once  received,  unless  we  are  constantly  receiving. 
We  must  ask,  that  we  may  receive ;  but  after  we  have  received, 
we  must  ask  again.  Yet  is  this  prayer  never  offered  up,  until  the 
soul  has  in  part  received  what  it  is  here  seeking  for.  The  natural 
man  is  ''wise  in  his  own  conceit,"  and  has  therefore  no  idea  of  his 
need  of  Divine  teaching. 

But  we  must  not  be  satisfied  with  even  a  clear  apprehension  of 
the  doctrines  of  the  Bible,  and  of  the  "  truth  as  it  is  in  Jesus." 
"  Give  me  understanding" — '  not  only  that  I  may  believe  these 
doctrines,  but  that  I  may  keep  and  observe  them.'  In  every  path 
of  duty,  this  cry  is  repeated,  with  an  importunity  that  is  never 
wearisome  to  the  ears  of  our  gracious  Father.  And  in  how  many 
unnoticed  instances  has  the  answer  been  vouchsafed  when  some 
clear  and  heavenly  ray,  darting  unexpectedly  into  the  mind,  or 
some  providential  concurrence  of  unforeseen  circumstances,  has 
disentangled  a  path  before  intricate  and  involved,  and  marked  it 
before  us  with  the  light  of  a  sunbeam !  How  many  whispers  of 
conscience  !  how  many  seasonable  suggestions  in  moments  of  dark- 
ness and  perplexity  may  the  observant  child  of  God  record,  as  the 
answer  to  this  needful  prayer — "  Whoso  is  wise,  and  will  observe 
these  things,  even  they  shall  understand  the  loving-kindness  of  the 
Lord.''3  Nor  will  our  growth  in  spiritual  understanding  fail  to 
evidence  itself  in  the  steady  consistency  of  a  well-ordered  conversa- 
tion— "Who  is  a  wise  man,  and  endued  with  knowledge  among  you? 
Let  him  show  out.  of  a  good  conversation  his  works  with  meekness 
of  wisdom."4  If  then  knowledge  is  valuable  according  to  its  useful- 
ness, one  ray  of  this  practical  knowledge — the  result  of  prayer  for 
heavenly  teaching, — is  more  to  be  prized  than  the  highest  attain- 
ments of  speculative  religion — flowing  from  mere  human  instruction. 
35.  Make  me  to  go  in  the  path  of  thy  commandments  ;  for  therein  do  1  delight. 

We  are  equally  ignorant  of  the  path  of  God's  commandments, 
and  impotent  to  go  in  it.  We  need  therefore  double  assistance. 
Our  mind  must  be  enlightened ;  our  hearts  constrained ;  else  our 

1  See  Col.  i.  9.  10.  2  Isaiah  i.  11—15.     Hosea  x.  2.     Acts  v.  1—10. 

3  Psalm  cvii.  43.  4  James  iii.  13. 


verse  35.  59 

knowledge  of  this  humbling  path  would  make  us  shrink  from 
it.  But  under  the  complete  influence  of  Divine  grace,  when  un- 
derstanding has  been  given  to  discern  the  beauty  of  it,  the  soul's 
wannest  desire  is  fixed  upon  it — Conscious  helplessness  looks  up- 
ward— Make  me  to  go  ;  and  he  who  said  to  the  paralytic,  "Arise, 
take  up  thy  bed,  and  go  unto  thy  house,"  speaks  the  same  word  of 
quickening  life  and  power  to  the  soul,  u  giving  heed?  "expecting 
to  receive  something  of  him."1  It  is  delightful  to  acknowledge  of 
this  work,  that  "  All  is  of  God" — that  "  it  is  he  that  worketh  in  us 
both  to  will  and  to  do  of  his  good  pleasure."2  To  him  only  can  it 
belong.  For  since  the  natural  inclination  "  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be;"3  Almighty  power  must  intro- 
duce a  new  and  active  bias — "  Turn  thou  me,  and  I  shall  be 
turned"4 — "  Make  me  to  go  in  the  path  of  thy  commandments." 

But  even  when  brought  into  this  path,  still  we  want  accelerated 
motion  to  run  with  increasing  alacrity.  We  want  to  take  "  the 
Lord  God  for  our  strength;  and  he  shall  make  our  feet  like  hind's 
feet,  and  shall  make  us  to  walk  upon  our  high  places."3  The  path, 
indeed,  is  uninviting  to  the  eye  of  sense.  This  distorted  vision 
brings  all  its  difficulties  into  full  view ;  hiding  all  its  counterbal- 
ancing enjoyments.  Let  us,  however,  exercise  that  "  faith,  which 
is  the  substance  of  things  hoped  for,  the  evidence  of  things  not 
seen."6  Let  us  exhibit  our  proper  character,  "walking  by  faith, 
and  not  by  sight,"7  and  our  discernment  of  unseen  things  will  be 
more  clear,  and  our  enjoyment  of  them  more  permanent.  The 
prayer  will  then  be  with  increasing  earnestness — "  Make  me  to  go 
in  the  path  of  thy  commandments? 

But  we  must  not  be  content  with  walking  in  this  way ;  we  must 
seek  to  "  delight  in  it?  Delight  is  the  marrow  of  religion.  "  God 
loveth  a  cheerful  giver,"3  and  accepts  obedience  only  when  it  is 
given,  not  when  it  is  forced.  He  loves  the  service  of  that  man, 
who  considers  it  his  highest  privilege  to  render  it,  and  whose  heart 
rejoices  in  the  way,  "as  a  giant  to  run  his  race."9  Fervent  prayer 
and  cheerful  obedience,  mark  the  experience  of  the  thriving  Chris- 
tian. As  a  true  "child  of  Zion,  he  is  joyful  in  his  king;"10  he  loves 
his  service,  and  counts  it  "perfect  freedom" — the  rule  of  love, 
mercy,  and  grace. 

But  is  the  self-condemned  penitent  distressed  by  this  description 
of  a  child  of  God?  He  cannot  find  the  same  marks  in  himself; 
and  he  too  hastily  concludes,  that  he  does  not  belong  to  the  heaven- 
ly family :  not  considering,  that  his  very  grief  is  caused  by  his  love 
to,  and  "  delight  i>i"  that  way  in  which  he  is  so  hindered,  and  in 
which  he  daily  prays — "  Make  me  to  go?  It  was  probably  the 
same  sense  of  weakness  and  inability,  "  to  go  in  the  path  of  God's 
commandments?  which  urged  David's  prayer ;  and  if  it  urges 
yours,  poor  trembling  penitent, — if  it  sends  you  to  a  throne  of  grace, 

i  Matt.  ix.  6,  with  Acts  iii.  4,  5.  2  2  Cor.  v.  18.     Phil.  ii.  13. 

s  Rom.  viii.  7.  4  Jer  xxxi.  18.  5  Hab.  iii.  1!». 

e  Heb.  xi.  1.  7  2  Cor.  v.  7.  8  2  Cor.  ix.  7. 

9  Psalm  xix.  5;  cxii.  1.  10  lb.  cxlix.  2. 


60  EXPOSITION    OF    PSALM    CXIX. 

you  will,  ere  long,  receive  an  answer  of  peace,  and  "go  on  your 
way  rejoicing." 

This  delight  in  the  path  is  not  only  following  the  "  man  after 
God's  own  heart ;"  but  it  is  the  image  of  David's  Lord,  and  our 
forerunner  in  this  path.  He  could  testify  to  his  Father — "I  de- 
light to  do  thy  will,  O  my  God  i"1  and  to  his  disciples,  "I  have  meat 
to  eat  that  ye  know  not  of.  My  meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  finish  his  work  :"2  and  as  a  proof  of  the  intenseness 
of  his  delight,  he  could  to  their  great  amazement,  "go  before  them"3 
to  Jerusalem,  unappalled  by  the  "  baptism"  of  blood  which  awaited 
him  ;  yea,  even  "  straitened"  with  the  unquenchable  ardor  of  his 
love,  "  until  it  was  accomplished."4 

36.  Incline  my  heart  unto  thy  testimonies, — and  not  to  covetousness. 

But  what  "  makes  us  to  go  in  the  path  of  GooVs  command- 
ments f  The  force  of  his  Almighty  love  effectually  inclines  the 
will,  as  with  a  Divine  touch.  "  The  day  of  his  power,  in  which 
he  makes  us  willing,"  is  a  time  of  love.  "  I  drew  them" — saith 
he — "  with  cords  of  a  man.  and  with  bands  of  love."5  Every  man, 
who  .is  conscious  of  the  counteracting  bias  within,  will  deeply  feel 
the  need  of  this  prayer — "  Incline  my  heart P  The  native  prin- 
ciple of  man  draws  him  to  his  own  self — to  his  own  indulgence — 
pleasure — covetousttcss— assuming  a  thousand  forms  of  gratifying 
self,  at  the  expense  of  love  to  God.  Few  but  are  ready  to  con- 
demn this  principle  in  others,  while  perhaps  it  may  be  their  own 
"  easily  besetting  sin."  When  the  mind  is  grasping  after  the  world, 
as  if  it  were  our  portion,  we  have  the  greatest  reason  to  "  take  heed" 
to  our  Lord's  admonition,  and  "beware  of  covetousness."6  When 
we  invest  earthly  gratifications  with  any  inherent  excellency — vir- 
tually putting  them  in  the  place  of  God — then  will  be  a  season  for 
special  supplication — Incline  my  heart  unto  thy  testimonies,  and 
not  to  covetousness. 

There  is  probably  no  principle  so  opposed  to  the  Lord's  testimo- 
nies. It  casts  out  the  principle  of  obedience,  since  the  love  of  God 
cannot  co-exist  with  the  love  of  the  world  ;7  and  the  very  desire  to 
serve  Mammon  is  a  proof  of  unfaithfulness  to  God.8  We  mark 
the  deadly  influence  in  direct  breaches  of  the  law  of  God.  Ba- 
laam, in  the  indulgence  of  this  propensity,  set  his  will  in  mad  con- 
trad  iction  to  God.9  Ahab  was  tempted  to  murder.10  David  to  mur- 
der and  adultery.11  Achan  to  steal.12  Judas — both  to  steal  from  his 
fellows  and  to  betray  his  master.13  Gehazi  and  Ananias  to  lying.14 
And  besides — what  is  the  matter  of  common  but  painful  observa- 
tion— how  much  of  the  good  seed  of  the  kingdom,  that  was  spring- 
ing up  with  the  promise  of  a  plentiful  harvest,  has  this  weed  of 

i  Psalm  xl.  8,  with  Heb.  x.  7.  2  John  iv.  32,  34.  3  Mark  x.  32. 

4  Luke  xii.  50.  5  Psalm  ex.  3.     Ezek.  xvi.  8.     Hosea  xi.  4. 

«  Luke  xii.  15.  7  1  John  ii.  15.  8  Matt.  vi.  24. 

s  Numb.  xxii.  15—21.    2  Peter  ii.  14—16.  in  1  Kings  21.  1—13. 

'»  2  Sam.  xi.  2—17.  12  Joshua  vii.  21. 

w  John  xii.  6.    Matt,  xxvi  14—16.  u  2  Kings  v.  20—26.     Acts  v.  1—8. 


VERSE    36.  CI 

rank  luxuriance  "choked,  that  it  has  become  unfruitful!"1  Oui 
Lord's  parables  therefore2— his  providence3— his  promises4— bis 
terms  of  discipleship5— his  counsels6— his  own  example  of  poverty 
and  renunciation  of  this  world's  comforts7— all  are  directed  against 
this  destructive  principle.  The  power  of  the  love  of  Christ  deliv- 
ered Matthew9  and  Zaccheus*  from  its  influence,  and  'inclined 
their  hearts  to  the  testimonies  of  God:'  And  has  not  faith  st.U 
the  same  power  to  turn  the  heart  from  the  world,  from  sin  from 
self  to  Christ?  Learn  then  to  rest  upon  the  promises  ot  Ins  love, 
and  to  delight  in  his  testimonies.  Earthly  cares  will  be  cast  upon 
him,  and  earthly  prospects  will  lose  their  splendor."      1  his  lite  ot 

faith livino-   in    union    with   a  heavenly   Saviour,    involves    the 

only  effective  principle  of  resistance.  Those  who  are  risen  with 
Christ  will  be  temperate  in  earthly  things,  "setting  their  affections 
on  things  above."  Such— such  alone— will  "  mortify  the  members 
that  are  upon  the  earth— evil  concupiscence,  and  covetousness, 
which  is  idolatry r."12 

We  desire  to  sit  loose  to  our  earthly  comforts.13  Are  we  ena- 
bled to  check  our  natural  discontent  with  the  Lord's  dealings  with 
us,  and  to  restrain  our  eagerness  to  «  seek  great  things  fo<  our- 
selves"14 by  the  recollection  of  his  word—1' Seek  them  not.  ?  «• 

Let  us  not  forget,  that  the  inclination— even  if  it  is  not  brought 
into  active  and  perceptible  motion,  is  fatally  destructive  of  the  life 
of  relio-ion.  "They  that  will  be  rich"  fall  into  temptation  and  a 
snare,°and  into  many  foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition."  Awful  warning  to  professors !-  •  1  he 
love  of  monev  is  the  root  of  all  evil ;  which  while  some  have  cov- 
eted after,  they  have  erred  from  the  faith,  and  pierced  themselves 
through  with  many  sorrows.""  A  most  important  exhortation  to 
the  people  of  God!— "But  thou,  O  man  of  God,  flee  these  things, 
and  follow  after  righteousness."13  If  the  Lord  loves  you,  he  will  not 
indeed  lose  you  ;  but  unless  vou  "  take  heed,  and  beware  of  covet- 
ousness," he  will  not  spare  you.  In  the  midst  therefore  of  tempta- 
tion without,  and  a  world  of  sin  within,  go  onwards  with  the  pil- 
grim's19 prayer  indelibly  fixed  on  your  heart— "  Incline  my  heart 
unto  thy  testimonies,  and  not  to  covetousness." 

i  Mark  iv.  19.— The  example  of  the  rich  young  man,  Matt.  xix.  21,  22.     Demas,  2 

Til"LVuke°xii.  16-21 ;  xvi.  14,  19,  &c.  3  Matt  vi  25-31. 

4  lb.  v.  33.     Psalm  xxxiv.  9,  10.     Isa.ah  xxxni.  Id,  lb      1  Peter  v.  J 

5  Matt  xvi.  24  ;  xix.  27-29.     Luke  xiv.  33.  "  1  Cor.  «i.  29-31.     Phil,  n .  5. 
t  Matt.  viii.  20.                        8Ib.ix.9.                .        s  Luke  x.x   1-10. 

io  Heb  xiii  5  "  Compare  Luke  xu.  Id,  with  parallel  verses  10- -I. 

12  Col.  ft.  1—5.  13  Gen.  Hi.  5,  G.  "  Jer.  vi.  13. 

is  O.  B-Iwsc  *\nvT*n,.  1  Tim.  vi.  9.-The  very  inclination  to  be  rich  is  alienation 
from  him,  who  by  just  right  claims  the  supreme  undisputed  whole-"  My  son,  give  me 
thine  heart."     Prov.  xxiii.  26.  . 

Wl  Tim. vltO.  «  lb.  11.  «1  Peter u.  11. 


EXPOSITION    OF    PSALM    CXIX. 


37.  Turn  away  mine  eyes  from  beholding  vanity  ;   and  quicken  thou  me  in 

thy  way. 

So  strongly  does  the  man  of  God  deprecate  temptation  to  self- 
indulgence,  that  he  prays  to  be  kept  at  the  greatest  possible  dis- 
tance from  it.  That  his  heart  may  not  be  inclined  to  if.;  he  desires 
that  his  eyes  may  be  turned  from  beholding  it.  Keeping  the  eye 
is  a  grand  means  of  "  keeping  the  heart."1  Satan  has  infused  his 
poison  into  all  the  objects  around  us,  that  all  furnishes  fuel  for  temp- 
tation, and  the  heart — naturally  inclined  to  evil  and  hankering  after 
vanity — is  stolen  away  in  a  moment.  Vanity  includes  "all  that 
is  in  the  world — the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life."  All  is  sin,  because  "it  is  not  of  the  Father,  but  is 
of  the  world."2  Of  all  that  belongs  to  earth — "  the  preacher,  the 
son  of  David"— standing  on  the  vantage-ground,  and  having  taken 
within  his  view  the  widest  horizon  of  this  world's  excellency,  has 
pronounced  his  judgment — "Vanity  of  vanities,  saith  the  preacher, 
vanity  of  vanities !  all  is  vanity."3  We  have  just  mentioned  the 
lusts  of  other  things  choking  many  a  ■promising  profession.  Our 
Lord's  solemn  caution  to  his  own  disciples  implies  their  injury  to  a 
sincere  profession — "Take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting  and  drunkenness,  and 
cares  of  this  life;  and  so  that  day  come  upon  you  unawares."4 
Some  indeed  seem  to  walk,  as  if  they  were  proof  against  tempta- 
tion. They  venture  to  the  very  edge  of  the  precipice,  under  a  vain 
assurance  that  no  danger  is  to  be  apprehended.  But  such  a  con- 
fidence is  upon  the  brink  of  a  grievous  fall.5  The  tender-hearted 
child  of  God,  trusting  in  the  promise,  that  "  Sin  shall  not  have  do- 
minion over  him,"  knows  that  he  can  only  enjoy  the  security  of  it, 
while  he  is  shrinking  from  every  occasion  of  sin.  He  "  hates  even 
the  garment  spotted  by  the  flesh  ;"7  and,  remembering  how  often 
his  outward  senses  have  ministered  to  the  workings  of  his  weak 
and  treacherous  heart,8  he  continues  in  prayer — "  Turn  away 
mine  eyes  from  beholding  vanity." 

Probably  the  recollection  of  the  circumstance  of  his  own  sin,9 
would  to  the  end  of  his  life  remind  David  of  his  special  need  of 
this  prayer.  Yet  who  that  is  conscious  of  his  own  weakness  and 
corruption,  will  find  the  prayer  unsuitable  to  his  circumstances  of 
daily  temptation?  But  we  must  watch  as  well  as  pray.  For  as 
watchfulness  without  prayer  is  presumption,  so  prayer  without 
watchfulness  is  self-delusion.  To  pray  that  "  our  eyes'''  maybe 
"turned  from  vanity"  without  "making  a  covenant  with  our 
eyes,"10  that  they  should  not  behold  it,  is  like  "taking  fire  in  our 
bosoms,"  and  expecting  "not  to  be  burnt,"11  because  we  have  prayed 
that  we  might  not  be  burnt.     If  we  pray  not  to  be  "  led  into  temp- 

J  Numb.  xv.  39.  Job.  xxxi.  1.  2  John  ii.  16.  3  Ecol.  i.  2;  also  ii.  1  —  12. 

1  Luke  xxi.  31.  5  Prov.  xvi.  18.  6  Rom.  vi.  14. 

7  Juile  23.  8  Sec  Prov.  xxiii.  33.     Josh.  vii.  21. 

» 2  Sam.  xi.  2.  10  Job  xxx.  I.  "  Prov.  vi.  27,  28. 


verse  37.  G3 

tation,"  we  must  "watch,  that  we  enter  not  into  it."1  The  sincer- 
ity of  our  prayer  will  be  proved  by  the  watchfully  avoiding  the  cir- 
cumstances and  occasions  of  temptation.  The  fear  of  sin  will 
manifest  itself  by  a  fear  of  temptation  to  sin.  "The  knife  will  be 
put  to  the  throat,  if  we  be  given  to  appetite."2  We  shall  be  afraid 
of  the  wine  sparkling  in  the  glass.3 

But  where  is  the  harm  of  beholding  vanity,  if  we  do  not  follow 
it?  When  Eve  beheld  the  forbidden  fruit,  perhaps  she  did  not 
think  of  taking-  it :  and  when  she  took  it,  she  did  not  think  of  eat- 
ing it:  but  the  beginning  of  sin  "is  as  (he  letting  out  of  water," 
whose  progress  once  opened,  beats  down  all  before  it.4  And  who, 
after  our  "  beguiled  mother,"  has  not  found  the  eye  an  inlet  to  sin?5 
When  Bunyan's  pilgrims  were  obliged  to  pass  through  Vanity  Fair, 
beset  on  every  side  with  temptations  and  allurements,  they  stopped 
their  eyes  and  ears,  and  quickening  their  pace,  cried — "  Turn 
away  mine  eyes  from  beholding  vanity."  A  striking  reproof  to  us, 
who  too  often  loiter  and  gaze,  until  we  begin  to  covet  those  vanities, 
to  which,  as  Christians,  we  "  are  dead  !"6 

Is  it  asked — What  will  most  effectually  "  turn  my  eyes  from, 
vanity  ?"  Not  the  seclusion  of  contemplative  retirement— not  the 
relinquishment  of  our  lawful  connection  with  the  world;  but  the 
transcendent  beauty  of  Jesus  unveiled  to  our  eyes,  and  fixing  our 
hearts.  This  will  "turn  our  eyes  from  vanity"  in  its  most  glitter- 
ing forms !  The  sight  of  the  "pearl  of  great  price"7  dims  the  lus- 
tre of  the  "goodliest  pearls"  of  earth;  at  once  deadens  us  to  the 
enticements  of  the  world,  and  urges  us  forward  in  the  pursuit  of  the 
prize.  And  is  not  this  our  object?  It  is  not  enough  that  through 
special  mercy  I  am  preserved  from  temptations.  I  want  to  be 
quickened  to  more  life,  energy,  delight,  and  devotedness  in  the  way 
of  my  God.  The  secret  of  Christian  progress  is  simplicity  and  dil- 
igence. "  This  one  thing  I  do — forgetting  the  things  that  are 
behind,  and  reaching  forth  to  those  things  that  are  before;  I  press 
towards  the  mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."8  The  spirit  leaves  no  wish  of  the  heart  for  beholding  van- 
ity. The  world,  with  all  its  flowery  paths,  is  a  dreary  wilderness: 
and  Christ  and  heaven  are  the  only  objects  of  desire — "He  that 
shutleth  his  eyes  from  seeing  evil,  he  shall  dwell  on  high  ;  his 
place  of  defence  shall  be  the  munitions  of  rocks;  bread  shall  be 
given  him,  his  water  shall  be  sure.  Thine  eyes  shall  see  the  King 
in  his  beauty :  they  shall  behold  the  land  that  is  very  far  off"9 — 
Precious  promises  to  those  that  llee  from  temptation,  and  desire  to 
walk  in  the  ways  of  God  ! 

1  Compare  Matt.  vi.  13,  with  xxvi.  41.  2  pr0v.  xxiii.  2. 

3  Verses  31,  32.  4  Gen.  iii.  6,  with  Prov.  xvii.  14. 

5  Lots  wife;  Gen.  xix.  26.  Shechem ;  xxxiv.  2.  Potiphar's  wife;  xxxix.  7.  Joshua 
vii.  21.  Samson;  Judges  xvi.  1.  Even  the  man  after  God's  own  heart;  2  Sam.  xi.  2. 
Comp.  Prov.  vi.  25.     Matt.  v.  28.     2  Peter  ii.  14. 

6  See  Col.  iii.  2, 3.  7  Matt.  xiii.  46.  »  Phil.  iii.  13, 14. 
s  Isaiah  xxxiii.  15 — 17. 


64  EXPOSITION    OF    PSALM    CXIX. 

38.  Stablish  thy  word  unto  thy  servant,  who  is  devoted  to  thy  fear. 

Often — instead  of  being  quickened  in  the  way — I  am  fainting 
under  the  pressure  of  unbelief.  What  then  is  my  resource?  Only 
the  word  of  promise.  Lord  !  seal — stablish  thy  word  unto  thy  ser- 
vant— devoted  as  I  am — as  I  would  be — to  thy  fear.  If  "  the  fear  of 
the  Lord  is  the  beginning  of  wisdom"1— a  ''treasure"2 — a  "strong 
confidence"3 — "a  fountain  of  life"4 — how  wise — how  rich — how 
safe — how  happy — is  he  that  "is  devoted  to"  it !  "  Blessed"  indeed 
is  he — with  the  favor  of  his  God,5  the  secret  of  his  love,6  the  teach- 
ing of  his  grace,7  and  the  mercy  of  his  covenant.8  The  promises 
of  the  Old  Testament  are  generally  connected  with  the  fear  of 
God,  as  in  the  New  Testament  they  are  linked  with  faith.  But  in 
truth,  so  identified  are  these  two  principles  in  their  operation,  that 
the  faith,  by  which  we  apprehend  the  forgiveness  of  God,  and  the 
privileges  of  his  kingdom,  issues  in  a  godly,  reverential,  filial  fear  P 
To  be  devoted  to  this  fear,  completes  the  character  of  a  servant  of 
God — the  highest  honor  in  the  universe — the  substantial  joy  of 
heaven  itself.10  It  is  an  obedience  of  choice,  of  reverence,  and  of 
love.  "  Joining  himself  to  the  Lord,  to  serve  him,  and  to  love  the 
name  of  the  Lord, — to  be  his  servant."11  "Yes,  gracious  Lord,  I 
had  rather  be  bound  than  loosed.  I  only  wished  to  be  loosed  from 
the  bonds  of  sin,  that  1  might  be  bound  to  thee  for  ever.  My  heart 
is  treacherous;  lay  thine  own  bonds  upon  me.  "O  Lord,  truly  I 
am  thy  servant :  thou  hast  loosed  my  bonds  ;"12  lam  "  devoted  to  thy 
fear."  Is  this  my  desire,  my  mind,  my  determination,  my  charac- 
ter? Then  let  me  plead  my  title  to  an  interest  in  the  promises  of 
the  word — rich  and  free,  ''exceeding  great  and  precious'13— all 
mine — "yea,  and  amen  in  Christ  Jesus"14  let  me  plead,  that  every 
word  may  be  "  established'  in  my  victory  over  sin,  advancing 
knowledge  of  Christ,  experience  of  his  love,  conformity  to  his  im- 
age, and  finally,  in  my  preservation  in  him  unto  eternal  life. 

But  how  far  has  the  fear  o*f  God  operated  with  me  as  a  safe- 
guard from  sin,15  and  an  habitual  rule  of  conduct?16  David's  con- 
fidence in  the  promises  of  God,  far  from  lessening  his  jealousy  over 
himself,  only  made  him  more  "  devoted  to  the  fear"  of  God.  And 
if  my  assurance  be  well-grounded,  it  will  be  ever  accompanied  with 
holy  fear;  the  influence  will  be  known  by  "standing  more  in  awe 
of  God's  word;*'17  having  a  more  steady  abhorrence  of  sin,  and  a 
dread  of  "grieving  the  Holy  Spirit  of  God."  Thus  this  filial  fear  pro- 
duces a  holy  confidence  ;  while  confidence  serves  to  strengthen  fear: 
and  their  mutual  influence  quickens  devotedness  to  the  work  of  the 
Lord. 

It  is  interesting  to  remark,  that  the  Christian  privilege  of  assu- 

1  Psalm  cxi.  10.  -  Isaiah  xxxiii.  0.  3  prov.  xiv.  26.  4  lb.  27. 

5  Psalm  xxxiii.  18.      6  lb.  xxv.  14.  »  lb.  12.  »  ll>.  ciii.  17. 

9  lb.  cxxx.  4.     Compare  Jer.  xxxiii.  8,  9.     Hosea  iii.  5;  also  Heb.  xii.  38. 
10  Rev.  vii.  15;  xxii.  3.  u  Isaiah  Ivi.  6.  M  Psalm  cxvi.  1G. 

13  2  Peter  i.  4.  "  2  Cor.  i.  20.  »«  Gen.  xxxix.  ix.     Neh.  v.  15.     Prov.  xvi.  G. 

16  Prov.  xxiii.  17.  17  Verse  161. 


verse  39.  65 

ranee  is  not  confined  to  the  New  Testament  dispensation.  David's 
pleading  to  have  the  "word  of  his  God  stablished  unto  him"1  was 
grounded  upon  the  tried  foundations  of  faith.  And  this  direct  act 
of  faith,  as  it  regards  God  in  Christ,  his  engagements,  and  his 
promises,  cannot  be  too  confident.  The  promises  are  made  to  the 
whole  Church,  that  we  might  each  look  for  our  part  and  interest  in 
them.  Cod  loves  to  have  his  own  seal  and  hand-writing  brought 
before  him.  "Put  me  in  remembrance" — saith  he :  "let  us  plead 
together."  "He  cannot  deny  himself."2  This  is  the  exercise  and 
the  power  of  faith.  I  bring  my  wants.  1  bring  thy  word  of  promise. 
iStablish  thy  word  unto  thy  servant.  Thou  hast  bought  me  with 
a  precious  price:  thou  hast  made  me  thine:  thou  hast  subdued  my 
heart  to  thyself,  so  that  it  is  now  "  devoted  to  thy  fear."  Whatso- 
ever, therefore,  thy  covenant  has  provided  for  my  sanctification,  my 
humiliation,  my  chastisement,  my  present  and  everlasting  consola- 
tion— " iStablish  this  word:"  let  it  be  fulfilled  in  me;  for  I  am  uthy 
servant,  devoted  to  thy  fear." 

39.   Turn  away  my  reproach  which  I  fear  ;  for  thy  judgments  are  good. 

There  is  a  reproach,  that  we  have  no  cause  to  fear,  but  rather 
to  glory  in.  It  is  one  of  the  chief  privileges  of  the  Gospel3 — the 
honorable  badge  of  our  profession.4  But  it  was  the  "  reproach" 
of  bringing  dishonor  upon  the  name  of  his  God,  that  David  feared,5 
and  deprecated  with  most  anxious  importunate  prayer.  The  fear 
of  this  reproach  is  a  practical  principle  of  tender  watchfulness  and 
circumspection,  and  of  habitual  dependence  upon  an  Almighty  up- 
holding power.  "  Hold  thou  me  up,  and  I  shall  be  safe"6 — will  be 
the  constant  supplication  of  one  that  fears  the  Lord,  and  fears  him- 
self. We  do  not  perhaps  sufficiently  consider  the  active  malice  of 
the  enemies  of  the  Gospel  "  watching  for  our  halting  ;"7  else  should 
we  be  more  careful  to  remove  all  occasions  of  "  reproach"  on  ac- 
count of  inconsistency  of  temper  or  conversation.  None  therefore 
that  feel  their  own  weakness,  the  continual  apprehension  of  danger, 
the  tendency  of  their  heart  to  backslide  from  God,  and  to  disgrace 
"  that  worthy  name  by  which  they  are  called,"8  will  think  this 
prayer  unseasonable  or  unnecessary — "  Turn  away  my  reproach 
tvhich  I  fear." 

Perhaps  also  the  conflicting  Christian  may  find  this  a  suitable 
prayer.  Sometimes  Satan  has  succeeded  in  beguiling  him  into 
some  worldly  compliance,  or  weakened  his  confidence,  by  tempting 


God,  2  Sam. 
be  noticed. 


1  Mark  thi.i  petition  drawn  out  by  David  into  a  full  pleading  with  his  < 
vii.  25,  28,  29.  The  expression  also  of  the  same  confidence  will  afterwards 
Verse  49. 

2  Isaiah  xliii.  2G.     2  Tim.  ii.  13.  3  Matt.  v.  10—12.     Compare  Phil.  i.  29. 

4  Acts  v.  41 ;  xxiv.  5;  xxviii.  22.     Heb.  xiii.  13.     1  Pet.  iv.  12 — 16. 

5  2  Sam.  xii.  14.  We  find  Saul  strongly  deprecating  this  reproach — "I  have  sinned; 
yet  honor  me  now,  I  pray  thee,  before  the  elders  of  my  people,  and  before  Israel."  (1 
Sam.  xv.  30.)  But  how  different  the  principle  in  these  two  instances  under  a  similar 
trial !  The  one  tremblingly  alive,  that  the  name  of  God  might  not  be  reproached  through 
his  shameful  fall.     The  other  earnest  only  to  seeure  his  own  reputation. 

6  Verse  1.  7  Jer.  xx.  10.  8  James  ii.  7. 


66  EXPOSITION    OF    PSALM    CXIX. 

him  to  look  to  himself  for  some  warrant  of  acceptance,  (in  all  which 
suggestions  he  is  aided  and  abetted  by  his  treacherous  heart:)  and 
then  will  this  "accuser  of  the  brethren"  turn  back  upon  him,  and 
change  himself  into  "an  angel  of  light/'  presenting  before  him  a 
black  catalogue  of  those  very  falls,  into  which  he  had  successfully 
led  him.  Bunyan  does  not  fail  to  enumerate  these  "reproaches" 
as  amongst  the  most  harassing  assaults  of  Apollyon.  In  his  des- 
perate conflict  with  Christian,  he  taunts  him  with  his  fall  into  the 
Slough  of  Despond,  and  every  successive  deviation  from  his  path, 
as  blotting  out  his  warrant  of  present  favor  with  the  king,  and 
blasting  all  hopes  of  reaching  the  celestial  city.  Christian  does  not 
attempt  to  conceal  or  palliate  the  charge.  He  knows  it  is  all  true, 
and  much  more  besides;  but  he  knows  this  is  true  also— " Where 
sin  abounded,  grace  hath  much  more  abounded."  "  The  blood  of 
Jesus  Christ  the  Son  of  God  cleanseth  from  all  sin."1  Believers  ! 
In  the  heat  of  your  conflict  remember  the  only  effective  covering. 
"  Above  all.  taking  the  shield  of  faith,  wherewith  you  shall  be  able 
to  quench  all  the  fiery  darts  of  the  wicked."2  Do  you  not  hate  the 
sins,  with  which  you  have  been  overtaken  ?  Are  you  not  earnestly 
longing  for  deliverance  from  their  power?  Then  even  while  the 
recollections  of  their  guilt  and  defilement  humble  you  before  the 
Lord,  take  fresh  hold  of  the  Gospel,  and  you  shall  "  overcome  by 
the  blood  of  the  Lamb."3  Victory  must  come  from  the  cross.  And 
the  soul  that  is  directing  its  eye  thither  for  pardon,  strength,  and 
consolation,  may  sigh  out  the  prayer  with  acceptance — "  Turn 
away  my  reproach  which  I  fear  P 

But  how  deeply  is  the  guilt  of  apostasy  or  backsliding  aggrava- 
ted by  the  acknowledgment  which  all  are  constrained  to  make — 
"  Thy  judgments  are  good!v  How  affecting  is  the  Lord's  ex- 
postulation with  us! — "What  iniquity  have  your  fathers  found  in 
me,  that  they  are  gone  far  from  me,  and  have  walked  after  vanity, 
and  are  become  vain?  O  my  people,  what  have  I  done  unto  thee, 
and  wherein  have  I  wearied  thee?  testify  against  me.  I  have  not 
caused  thee  to  serve  with  an  offering,  nor  wearied  thee  with  in- 
cense."4 No,  surely  we  have  nothing  to  complain  of  our  Master, 
of  his  work,  or  of  his  wages;  but  much,  very  much,  to  complain 
of  ourselves,  of  our  watchfulness,  neglect,  backsliding,  and  to  hum- 
ble ourselves  on  account  of  the  consequent  reproach  upon  our  pro- 
fession. 

Never,  however,  let  us  cease  to  cry,  that  all  the  reproach  which 
we  fear  on  account  of  our  allowed  inconsistencies  of  profession, 
may  for  the  Church's  sake,  be  "turned  away  from  us."  Mean- 
while, "let  us  accept  it  as  the  punishment  of  our  iniquity;"5  and  in 
the  recollection  of  the  "goodness  of  the  Lord's  judgments"  still 
venture  to  hope  and  look  for  the  best  things  to  come  out  of  it,  from 
our  gracious  Lord. 

•Rom.  v.  20.     Uohni.  7.  2  Eph.  vi.  16.  3  Rev.  xii.  9— 11. 

<  Jer.  ii.  5.     Micah  vi.  3.     Isaiah  xliii.  23.  5  Lev.  xxvi.  41. 


VERSE  40.  67 

40.  Behold,  I  have  longed  after  thy  precepts :  quicken  me  in  thy  righteousness. 

Behold  !  An  appeal  to  the  heart-searching  God — "Thou  know- 
est  that  I  love"1  thy  precepts !  The  heart-felt  acknowledgment  of 
their  goodness  naturally  leads  to  long  after  them.2  The  professor 
longs  after  the  promises,  and  too  often  builds  a  delusive — because 
an  unsanctifying  hope  upon  them.  The  believer  feels  it  to  be  his 
privilege  and  safety  to  have  an  equal  regard  to  both — to  obey  the 
precepts  of  God  in  dependence  on  his  promises,  and  to  expect  the 
accomplishment  of  the  promises,  in  way  of  obedience  to  the  pre- 
cepts. ,  The  utmost  extent  of  the  professor's  service  is  the  heavy 
yoke  of  outward  conformity.  He  knows  nothing  of  an  inward 
delight,  and  "  longing  after  them"  Of  many  of  them  his  heart 
complains,  <;  This  is  a  hard  saying:  who  can  hear  it?"3  The 
Christian  can  give  a  good  reason  for  his  delight  even  in  the  most 
difficult  and  painful  ''precepts."  The  moments  of  deepest  repent- 
ance are  his  times  of  the  sweetest  "refreshing  from  the  presence  of 
the  Lord."4  Whatever  be  the  pleasure  of  indulgence  in  sin,  far 
greater  is  the  ultimate  enjoyment  arising  out  of  the  mortification  of 
it.5  Most  fruitful  is  our  Saviour's  precept,  which  inculcates  on  his 
followers  self-denial  and  the  daily  cross.6  For  by  this  wholesome 
discipline  we  lose  our  own  perverse  will ;  the  power  of  sin  is  re- 
strained, the  pride  of  the  heart  humbled;  and  our  real  happiness 
fixed  upon  a  solid  and  permanent  basis.  So  that,  whatever  dispen- 
sation some  might  desire  for  breaking  the  precept  without  forfeit- 
ing the  promise,  the  Christian  blesses  God  for  the  strictness  that 
binds  him  to  a  steady  obedience  to  it.  To  him  it  is  grievous,  not  to 
keep  it,  but  to  break  it.  A  "longing"  therefore  "after  the  pre- 
cepts" marks  the  character  of  the  child  of  God,  and  may  be  con- 
sidered as  the  pulse  of  the  soul.  It  forms  our  meetness  and  ripe- 
ness for  heaven. 

There  are  indeed  times,  when  the  violence  of  temptation,  or  the 
paralyzing  effect  of  indolence,  hide  the  movements  of  the  "  hidden 
man  of  the  heart."  And  yet  even  in  these  gloomy  hours,  when  the 
mouth  is  shut,  and  the  heart  dumb,  before  God — -"so  troubled  that 
it  cannot  speak,"7 — even  then,  acceptable  incense  is  ascending  be- 
fore the  throne  of  God.  We  have  a  powerful  intercessor  "  helping 
our  infirmities" — interpreting  our  desires,  and  crying  from  within, 
"with  groanings  that  cannot  be  uttered  ;"8  yet  such  as  being  in- 
dited by  our  advocate  within,  and  presented  by  our  Advocate  above,9 
are  cheering  earnests  of  their  fulfilment.     "  He  will  fulfil  the  desire 

1  Compare  John  xxi.  17. 

'  Compare  the  same  acknowledgment,  Rom.  vii.  12,  connected  with  similar  delight,  22. 

3  John  vi.  60. 

4  Acts  ili .  10.  Luther  says  the  practice  of  repentance  was  ever  sweeter  to  him,  after 
hearing  the  expression  of  an  old  divine — "That  is  kind  repentance,  which  begins  from 
the  love  of  God." 

s  See  David's  lively  expression  of  gratitude — first  to  his  God — then  to  the  instrument 
employed  by  him— (Abigail)  in  restraining  him  from  the  gratification  of  most  unjustifia- 
ble revenge. — 1  Sam.  xxv.  32,  33. 

s  Luke  ix.  23.  7  Psalm  Ixxvii.  4.  8  Rom.  viii.  26. 

9  Heb.  ix.  24.     Rev.  viii.  3,  4. 


68  EXPOSITION    OF    PSALM    CXIX. 

of  them  that  fear  him :  he  also  will  hear  their  cry,  and  will  save 
them."1 

These  longings  might  seem  to  betoken  a  vigorous  exercise  of 
grace.  But  shall  I  be  satisfied,  while  the  most  fervent  desires  are 
so  disproportioned  to  their  grand  object — so  overborne  by  the  cor- 
ruption of  the  flesh2 — and  while  a  heartless  state  is  so  hateful  to 
my  Saviour?3  Idle  confessions  and  complaints  are  unseemly  and 
unfruitful.  Let  me  rather  besiege  the  mercy-seat  with  incessant 
importunity4 — "  Qtiicken  nic  in  thy  righteortsness."  "  I  plead  thy 
righteousness — thy  righteous  promise  for  the  reviving  of  my  spirit- 
ual life.  I  long  for  more  lively  apprehensions  of  thy  spotless  right- 
eousness. Oh  !  let  it  invigorate  my  delight,  my  obedience,  my  secret 
communion,  my  Christian  walk  and  conversation."  Such  long- 
ings, poured  out  before  the  Lord  for  a  fresh  supply  of  quickening 
grace,  are  far  different  from  "the  desire  of  the  slothful  which  kill- 
eth  him,"5  and  will  not  be  forgotten  before  God.  "  Delight  thy- 
self in  the  Lord ;  and  he  shall  give  thee  the  desires  of  thine  heart."6 
O  for  a  more  enlarged  expectation,  and  a  more  abundant  vouch- 
safement  of  blessing ;  that  we  may  burst  forth  and  break  out,  as 
from  a  living  fountain  within,7  in  more  ardent  longings  for  the 
Lord's  precepts  ! 

But  it  may  be  asked — What  weariness  in,  and  reluctancy  to  du- 
ties, may  consist  with  the  principle  and  exercise  of  grace?  "Where 
it  is  only  in  the  members,  not  in  the  mind— where  it  is  only  par- 
tial, not.  prevalent— where  it  is  only  occasional,  not  habitual — where 
it  is  lamented  and  resisted,  and  not  allowed — and  where,  in  spile 
of  its  influence,  the  Christian  still  holds  on  the  way  of  duty — 
"grace  reigns"  in  the  midst  of  conflict,  and  will  ultimately  and  glo- 
riously triumph  over  all  hindrance  and  opposition.  But  in  the 
midst  of  the  humbling  views  of  sin  that  present  themselves  on 
every  side,  let  me  diligently  inquire — Have  I  an  habitual  "  hunger- 
ing and  thirsting  after  righteousness?"  And  since,  at  the  best,  1  do 
but  get  my  longings  increased,  and  not  satisfied,  let  the  full  satis- 
faction of  heaven  be  much  in  my  heart.  '  As  for  me,  I  will  behold 
thy  face  in  righteousness ;  I  shall  be  satisfied,  when  I  awake,  with 
thy  likeness."s 

And  what  an  expectation  is  this  to  pretend  to !  To  think  what 
the  infinitely — eternally  blessed  God  is — and  what  "  man  is  at  his 
best  estate"9 — then  to  conceive  of  man  the  worm  of  the  dust — the 
child  of  sin  and  wrath — transformed  into  the  likeness  of  God — bow 
weighty  is  the  sound  of  this  hope  !  What  then  must  its  substan- 
tiation be?  If  the  initial  privilege  be  glorious.10  what  will  the  ful- 
ness be  !u  Glory  revealed  to  us  !  transfused  through  us!  becoming 
our  very  being?  To  have  the  soul  filled — not  with  evanescent 
shadows — but  with  massive,  weighty,  eternal  glory  !12     Worlds  are 

1  Psalm  cxlv.  19.  2  Rom.  vii.  18—24.  3  Rev.  iii.  16. 

4  Matt.  xi.  12.  5  Prov.  xxi.  25.  e  Psalm  xxxvii.  4. 

7  John  iv.  14 ;  vii.  38.  8  Psalm  xvii.  15.  »  lb.  xxxix.  5. 

10  2  Cor.  iii.  18.  "  1  John  iii.  2.  «  2  Cor.  iv.  17. 


VERSE    41.  60 

mere  empty  bubbles  compared  with  this  our  sure,  satisfying,  un- 
fading inheritance. 


PART   VI. 

41.  Let  thy  mercies  come  also  unto  me,  O  Lord;  even  thy  salvation,  according 

to  thy  word. 

A  prayer  of  deep  anxiety — large  desire — simple  faith !  It  is  a 
sinner — feeling  his  need  of  mercy — yea  mercies — abundant  mercy1 
— mercies  for  every  moment — looking  for  them  only  in  the  Lord's 
salvation — to  be  dispensed  according  to  his  tvord.  Out  of  Christ 
we  know  only  a  God  of  justice  and  holiness.  In  Christ  we  behold 
a  just  God,  and  yet  a  Saviour  :2  and  in  "  his  salvation  mercy  and 
truth  are  met  together;  righteousness  and  peace  have  kissed  each 
other."3  Therefore  general  notions  of  mercy  without  a  distinct 
apprehension  of  "salvation" — have  their  origin  in  presumption,  not 
in  warranted  faith.  For  can  there  be  any  communication  of  mercy 
from  an  unknown  God?  Can  there  be  any  intercourse  with  an 
angry  God?  "Acquaint  now  thyself  with  him,  and  be  at  peace; 
thereby  good  shall  come  unto  thee"4—"  The  Lord's  mercies,  even 
his  salvation.,, 

This  prayer,  however,  is  peculiarly  suitable  to  the  believer,  longing 
to  realize  that  which  sometimes  is  clouded  to  his  view — his  person- 
al interest  in  the  Lord's  salvation  !  It  must  come  to  me;  or  I  shall 
never  come  to  it.  I  want  not  a  general  apprehension — I  am  not 
satisfied  with  the  description  of  it.  Let  it  come  to  me — let  thy 
mercies  be  applied,  so  that  I  can  claim  them  and  rejoice  in  them. 
I  see  thy  salvation  come  to  others.  Who  needs  it  more  than  I  ? 
Let  it  come  also  unto  me.  Look  thou  upon  me,  and  be  merciful 
unto  me,  as  thou  used  to  do  to  those  that  love  thy  name.  "  Re- 
member me,  O  Lord,  with  the  favor  that  thou  bearest  to  thy  peo- 
ple ;  O  visit  me  with  thy  salvation ;  that  I  may  see  the  felicity  of 
thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy  nation,  that 
I  may  glory  with  thine  inheritance."5 

Now,  are  we  seeking  the  assurance  of  this  salvation')  Are  we 
waiting  to  realize  its  present  power,  saving  us  from  sin — Satan — 
the  world — ourselves — and  "blessing  us  with  all  spiritual  blessings 
in  Christ  Jesus?"  Should  a  trial  of  faith  and  patience  be  ordained 
for  us,  yet  in  the  end  we  shall  find  an  enriching  store  of  experience 
from  His  wise  dispensations.     That  he  has  kept  us  from  turning 

i  Psalm  li.l.  2  isa.  xlv.  21.  3  Psalm  lxxxv.  9,  10.     Com  p.  Rom.  iii.  26. 

*  Job  xxii.  21.  5  Verse  132.     Psalm  cvi.  4,  5. 


70  EXPOSITION    OF    PSALM    CXIX. 

our  backs  upon  his  ways,  when  we  had  no  comfort  in  them  ;  that 
he  has  upheld  us  with  secret  supplies  of  strength — is  not  this  the 
work  of  his  own  Spirit  within,  and  the  pledge  of  the  completion  of 
the  work  ?  That  he  has  enabled  us,  against  all  discouragements 
to  "continue  instant  in  prayer,"  is  surely  an  answer  to  that  prayer, 
which  in  our  apprehensions  of  it  had  been  cast  out.  That  in  wait- 
ing upon  him,  we  have  found  no  rest  in  worldly  consolation,  is  an 
assurance  that  the  Lord  himself  will  be  our  soul-satisfying  and  eter- 
nal portion.  And  who  is  there  now  in  the  sensible  enjoyment  of 
his  love,  who  does  not  bless  that  Divine  wisdom,  which  took  the 
same  course  with  them  that  has  been  taken  with  us,  to  bring  them 
to  these  joys  ?  When  did  a  weeping  seed-time  fail  of  bringing  a 
joyful  harvest  I1 

But  let  not  the  ground  of  faith  be  forgotten — "  According  to  thy 
word"— that  it  shall  come  full)7 — freely — eternally- — to  him  that 
waiteth  for  it.2  "Thou  meetest  him  that  rejoiceth  and  worketh 
righteousness  ;  those  that  remember  thee  in  thy  ways."3  Many  in- 
deed are  satisfied  with  far  too  low  a  standard  of  spiritual  enjoy- 
ments. It  is  comfortless  to  live  at  a  distance  from  our  Father's 
house,  when  we  might  be  dwelling  in  the  secret  of  his  presence, 
and  rejoicing  in  the  smiles  of  his  love.  But  let  us  not  charge  this 
dishonorable  state  upon  the  sovereignty  of  the  Divine  dispensa- 
tions. Let  us  rather  trace  it  to  its  true  source — want  of  desire — 
want  of  faith — want  of  prayer — want  of  diligence.  What  infinite 
need  have  we  of  heavenly  influence  !  What  gracious  encourage- 
ment to  seek  it !  The  way  was  blocked  up — mercy  has  cleared 
the  path,  opened  our  access. — "  The  golden  sceptre  is  always  held 
out."4  Earnest  prayer  will  bring  a  sure  answer.  The  blessing 
is  unspeakable.  Let  thy  mercies — thy  salvation — come  unto  me, 
O  Lord, 

42.   So  shall  I  have  wherewith  to  answer  him  that  reproacheth  me  ;  for  I  trust 

in  thy  word. 

What  is  the  salvation  which  he  had  just  been  speaking  of? 
The  whole  gift  of  the  mercy  of  God — redemption  from  sin,  death, 
and  hell — pardon,  peace,  and  acceptance  with  a  reconciled  God — 
constant  communication  of  spiritual  blessings — all  that  God  can 
give  or  we  can  want ;  all  that  we  are  able  to  receive  here,  or  heaven 
can  perfect  hereafter.  Now,  if  this  u  conies  to  us" — comes  to  our 
hearts — surely  it  will  furnish  us  at  all  times  with  "  an  answer  to 
him  that  reproacheth  us."  The  world  casts  upon  us  the  reproach 
of  the  cross.  "  What  profit  is  there  to  walk  mournfully  before  the 
Lord  of  Hosts  ?"s  What  is  there  to  counterbalance  the  relinquish- 
ment of  pleasure,  esteem,  and  worldly  comfort?  The  professor 
can  give  no  answer.  He  has  heard  of  it,  but  it  has  never  come 
to  him.  The  believer  is  ready  with  his  answer,  I  have  found  in 
the  Lord's  salvation  pardon  and  peace — "not  as  the  world  giveth" 

1  Psalm  exxvi.  5,  6.  2  lb.  xxxiii.  22.     Compare  v.  81.  3  Isaiah  lxiv.  5. 

4  Esther  v.  2.  5  Malachi  iii.  14. 


VERSE  42.  71 

• — and  such  as  the  world  cannot  take  away.  Here  therefore  do 
I  abide,  finding  it  my  happiness  not  to  live  without  the  cross,  and 
testifying  in  the  midst  of  abounding  tribulation,  that  there  are  no 
comforts  like  Christ's  comforts.  This  was  David's  answer,  when 
family  trials  were  probably  an  occasion  of  reproach,  "  Although 
my  house  be  not  so  with  God,  yet  he  hath  made  with  me  an  ever- 
lasting covenant,  ordered  in  all  things,  and  sure  :  for  this  is  all 
my  salvation  and  all  my  desire."1 

But  there  is  a  far  heavier  reproach  than  that  of  the  world — when 
the  grand  accuser  injects  hard  thoughts  of  God — when  he  throws 
our  guilt  and  unworthiness — our  helplessness  and  difficulties  in 
our  face.  And  how  severe  is  this  exercise  in  a  season  of  spiritual 
desertion  !  Except  the  believer  can  stay  his  soul  upon  "  a  God 
that  hideth  himself,  as  still  the  God  of  Israel,  the  Saviour,"2  he  is 
unprepared  with  an  answer  to  him  that  reproacheth  him.  Such 
appears  to  have  been  Job's  condition,3  and  Heinan's,4  not  to  speak 
of  many  of  the  Lord's  most  favored  people,  at  different  stages  of 
their  Christian  life.  Most  important  therefore  is  it  for  us  to  pray 
for  a  realizing  sense  of  the  Lord's  mercies — even  of  his  salvation — 
not  only  as  necessary  for  our  peace  and  comfort — but  to  garrison 
us  against  every  assault,  and  to  enable  us  to  throw  down  the  chal- 
lenge, li  Rejoice  not  against  me,  O  mine  enemy;  when  I  fall,  I 
shall  arise;  when  I  sit  in  darkness,  the  Lord  shall  be  a  light 
unto  me."5  Free  grace  has  saved  me — an  unspotted  righteousness 
covers  me — an  Almighty  arm  sustains  me — eternal  glory  awaits 
me.  Who  shall  condemn?  "Who  shall  separate  us  from  the  love 
of  God  which  is  in  Christ  Jesus  our  Lord  ??'6 

Now  for  this  bold  front  to  our  enemies,  nothing  is  wanted  beyond 
the  reach  of  the  weakest  child  of  God.  No  extraordinary  holiness — 
no  Christian  establishment  in  experience— nothing  but  simple, 
humble  faith,  "  For  I  trust  in  thy  wordP  Faith  makes  this  sal- 
vation ours,  in  all  its  fulness  and  almighty  power ;  and  therefore 
our  confidence  "  in  the  word"  will  make  us  "  ready  always  to  give 
an  answer  to  every  one  that  asketh  us  a  reason  of  the  hope  that 
is  in  us,  with  meekness  and  fear."7  "  No  weapon  that  is  formed 
against  thee  shall  prosper ;  and  every  tongue  that  riseth  against 
thee  in  judgment,  thou  shalt  condemn.  This  is  the  heritage  of  the 
servants  of  the  Lord  :  and  their  righteousness  is  of  me,  saith  the 
Lord.8 

But  how  often  is  our  Christian  boldness  paralyzed  by  our  feeble 
apprehensions  of  the  salvation  of  God !  Clear  and  full  evangelical 
views  are  indispensable  for  the  effective  exercise  of  our  weighty  ob- 
ligations. Any  indistinctness  here,  from  its  necessary  mixture  of 
self-righteousness  and  unbelief,  obscures  the  warrant  of  our  per- 
sonal interest,  and  therefore  hinders  that  firm  grasp  of  Almighty 
strength.  Coldness  and  formality  also  deaden  the  power  of  Chris- 
tian boldness.     Much  need  therefore  have  we  to  pray  for  a  realized 

•  2  Sam.  xxiii.  5.  -  Isaiah  xlv.  15.  3  Job  vi.  vii.  ix.  <  Ps.  lxxxviii. 

5  Micah  vii.  S.  «  R0m.  viii.  33—99.      7  1  Peter  iii.  15.  8  Isaiah  liv.  17. 


72  EXPOSITION    OF    PSALM    CXIX. 

perception  of  the  freeness,  fulness,  holiness,  and  privileges  of  the 
Gospel.  Much  need  have  we  to  use  our  speedy  diligence,  without 
delay;  our  painful  diligence,  without  indulgence;  our  continual 
diligence,  without  weariness  ;  that  we  be  not  satisfied  with  remain- 
ing on  the  skirts  of  the  kingdom ;  that  it  be  not  a  matter  of  doubt, 
whether  we  belong  to  it  or  not ;  but  that,  grace  being  added  to 
grace,  "  so  an  entrance  may  be  ministered  to  us  abundantly  into"1 
all  its  rich  consolations  and  everlasting  joys. 

43.  And  take  not  the  word  of  truth  utterly  out  of  my  mouth :  for  I  have  hoped 

in  thy  judgments. 

For  the  sake  of  the  Church  and  the  world,  not  less. than  for  our 
own  sakes,  let  us  give  diligence  to  clear  up  our  interest  in  the  Gos- 
pel, that  "  the  joy  of  the  Lord  may  be  our  strength"  in  his  service. 
The  want  of  personal  assurance  not  only  brings  a  loss  to  our  soul's 
own  experience,  but  a  hindrance  to  our  own  usefulness.  Not  only 
is  our  answer  feeble  to  "  him  that  reproaches  us  f  but  our  attempts 
to  "strengthen  the  weak  hands,  and  confirm  the  feeble  knees"2  of 
our  brethren  are  unavailing.  The  dread  of  the  charge  of  hypoc- 
risy— the  absence  of  the  only  '-constraining"  principle — "the  love 
of  Christ,"3  or  the  indulgence  of  worldly  habits  and  conversation — 
stops  the  utterance  of  the  icord  of  truth,  and  obscures  our  character 
as  a  "  saint  of  God,"4  and  a  witness  for  his  name.5  Justly  indeed 
might  he  punish  our  unfaithfulness  by  forbidding  us  to  speak  any 
more  in  his  name  ;  and  therefore  in  deprecating  this  grievous  judg- 
ment, the  child  of  God,  conscious  of  guilt,  casts  himself  at  the  foot- 
stool of  mercy — "  Take  not  the  word  of  truth  utterly  out  of  my 
mouth."  Not  only  take  it  not  out  of  my  heart ;  but  let  it  be  ready 
in  my  mouth  for  a  confession  of  my  master. 

This  is  a  valuable  prayer  to  preserve  us  from  denying  Christ  in 
worldly  intercourse.  Let  the  whole  weight  of  Christian  obligation 
be  deeply  felt — faith  in  the  hear,t,  and  confession  with  the  mouth5 — • 
the  active  principle,  and  the  practical  exercise.  Should  we  be  con- 
tent with  the  dormant  principle,  where  would  be  the  Church — the 
ordinances — the  witness  for  God  in  the  world  ?  Shall  we  shrink 
from  the  bold  confession  of  him  who  "  despised  the  shame  of  the 
cross  for  us?"7  Would  not  this  imply  a  distrust  of  our  own  testi- 
mony— the  word  of  truth  ? 

Wisdom  is  indeed  required  to  know  when,  as  wyell  as  what,  to 
speak.  There  is  indeed  "  a  time  to  keep  silence,"  "  and  the  pru- 
dent shall  keep  silence  in  that  time."3  But  too  often  a  judicious 
caution  is  a  self-deluding  cover  for  the  real  cause  of  restraint — the 
want  of  apprehension  of  the  Lord's  mercy  to  the  soul.  It  will  al- 
ways therefore  be  made  to  examine,  whether  it  is  our  cross  to  be 
"dumb  with  silence" — whether,  when  we  "hold  our  peace  even  from 
good,  our  sorrow  is  stirred,"  and  our  "  heart  hot  within  us,  and  the 
fire  burning."9 

1  2  Peter  i.  5—1 1.  2  Isaiah  xxxv.  3.  3  2  Cor.  v.  14. 

*  Psalm  cxlv.  10—13.  s  Sec  Isaiah  xliii.  10.  6  Roin.  x.  9,  10. 

»  Heb.  xii.  2.  8  Eccl.  iii.  7.  Amos  v.  13.  »  Psalm  xxxix.  2,  3. 


verse  44.  73 

Sometimes  the  Lord  may  see  it  needful  to  straiten  our  spirits,  for 
the  discovery  of  our  weakness,  for  our  deeper  humiliation,  and  more 
simple  dependence  on  himself.  But  then  will  the  cry — ■"■  Take 
not  the  word  utterly  out  of  my  mouth" — he  heard  and  answered. 
And  a  word  spoken  in  weakness  may  be  a  word  of  Almighty  power 
to  one  of  the  Lord's  "little  ones."  Many  opportunities  also  in  our 
connections  with  the  world  will  unexpectedly  offer  for  the  improve- 
ment of  the  wakeful  heart.  The  common  topics  of  earthly  con- 
versation may  furnish  a  channel  for  heavenly  intercourse ;  so  that 
our  communications  even  with  the  world  may  be  like  Jacob's  lad- 
der, whose  foot  rested  upon  the  earth,  but  the  top  reached  unto  the 
heavens.1  And  oh  !  what  a  relief  is  it  to  the  burdened  conscience, 
if  but  a  few  words  can  be  stammered  out  for  God,  even  though 
there  are  no  sensible  refreshings  of  his  presence  upon  the  soul ! 

But  in  order  that  the  word  of  truth  may  come  out  of  our  mouth, 
it  must  be  well  stored  in  the  heart.  ':  Let  then  the  word  of  Christ 
dwell  in  us  richly  in  all  wisdom  j"  that  it  may  be  ready  for  every 
opportunity  of  usefulness.2  When  the  heart  is  full,  the  mouth  will 
flow.3  When  "  the  heart  is  inditing  a  good  matter,  speaking  of 
the  things  touching  the  king,"  "our  tongue  will  be  the  pen  of  a 
ready  writer."4  This  prayer  is  the  same  confidence  of  faith  that 
was  expressed  in  the  preceding  verse,  "  For  I  have  hoped  in  thy 
judgments"  an  acceptable  spirit  of  approach  to  God,  and  an  earnest 
of  the  revival  of  life  and  comfort  in  the  Lord's  best,  time  and  way. 

44.  So  shall  I  keep  thy  law  continually,  for  ever  and  ever. 

The  heaping  up  of  so  many  words  in  this  short  verse,  appears 
to  be  the  struggle  of  the  soul  to  express  the  vehemency  of  its  long- 
ings to  glorify  its  Saviour.  And  indeed  the  Lord's  return  to  us, 
unsealing  the  lips  of  the  dumb,  and  putting  his  word  again  into 
our  mouth,  brings  with  it  a  fresh  sense  of  constraining  obligation. 
This  fresh  occupation  in  his  praise  and  service  is  not  only  our  pres- 
ent privilege,  but  an  antepast  of  our  heavenly  employment,  when 
the  word  will  never  more  " be  taken  out  of  our  mouth"  but  we 
shall  "  talk  of  his  wondrous  works"3  "-for  ever  and  ever."  The 
defects  in  the  constancy  and  extent  of  our  obedience  (as  far  as  our 
hearts  are  alive  to  the  honor  of  God,)  must  ever  be  our  grief  and 
burden  ;  and  the  prospect  of  its  completeness  in  a  better  world,  is 
that  which  renders  the  anticipation  of  heaven  so  delightful.  There 
we  shall  be  blest  with  suitable  feelings,  and  therefore  be  enabled  to 
render  suitable  obedience — even  one  unbroken  consecration  of  all 
our  powers  to  his  work.     Then  "  shall  we  keep  his  law  continually 

1  Gen.  xxviii.  12.  "  Why  do  I  make  any  of  my  visits  to  any  of  my  neighbors,  or  coun- 
tenance their  visits  unto  me  1  Lord,  I  desire  to  let  fall  something,  that  may  be  for  the 
good  of  the  company;  even,  that  more  may  be  known  of  thee,  and  done  for  thee,  from 
what  passes  in  it.  And  when  I  propose  to  ingratiate  myself  unto  any  people  by  the 
civilities  of  conversation,  it  shall  be,  that  I  may  gain  thereby  the  better  advantages  to 
prosecute  purposes  upon  them.  In  conversation,  I  would  especially  lay  hold  on  all  ad- 
vantages to  introduce  as  much  as  I  can  of  a  lovely  Christ  into  the  view  of  all  that  I  come 
near  unto." — Cotton  Mather,  Student  and  Pastor,  pp.  74,  75. 

2  Col.  iii.  1C.         3  Matt.  xii.  3 1.  Comp.  Ps.  cxvi.  10.         4  Ps.  xlv.  1,2.        s  Verse  27. 


74  EXPOSITION    OF    PSALM    CXIX. 

for  ever  and  ever."  Once  admitted  to  the  throne  of  God,  we  "  shall 
serve  him  day  and  night  in  his  temple,"1 — without  sin — without  in- 
constancy,— without  weariness, — without  end  !  We  speak  of  hea- 
ven ;  but  oh  !  to  be  there  !  To  be  engaged  throughout  eternity  in 
the  service  of  love  to  a  God  of  love  !  In  one  day's  continuance  in 
the  path  of  obedience  even  here,  in  the  midst  of  the  defilement 
which  stains  our  holiest  services,  how  sweetly  do  the  minutes  roll 
away  !  But  to  be  for  ever  employed  for  him,  in  that  place,  where 
':  there  shall  in  no  wise  enter  anything  that  defileth"2 — this  gives 
an  emphasis  and  a  dignity  to  the  heavenly  joy,  which  may  well 
stamp  it  as  "  unspeakable  and  full  of  glory."4  May  we  not  then 
encourage  the  hope,  that  the  Lord  is  making  us  meet  for  heaven, 
by  the  strength  and  constancy  of  our  desires  to  "keep  the  laws  of 
God  ?''  And  is  it  not  evident  that  heaven  itself  can  afford  no  real 
delight  to  one,  who  feels  the  service  of  God  on  earth  to  be  irksome? 
He  stands  self-excluded  by  the  constitution  of  his  nature,  by  the 
necessity  of  the  case.  He  has  no  heart  for  heaven,  no  taste  for 
heaven,  no  capacity  for  the  enjoyment  of  heaven- — •"  He  that  is  un- 
just, let  him  be  unjust  still ;  and  he  that  is  filthy,  let  him  be  filthy 
still;  and  he  that  is  rghteous,  let  him  be  righteous  still;  and  he  that 
is  holy,  let  him  be  holy  still."4 

Heavenly,  gracious  Father  !  who  and  what  are  we,  that  our 
hearts  should  be  made  the  unworthy  recipients  of  thy  grace  ?  that 
our  wills  should  be  subdued  into  "  the  obedience  of  faith?"  and  that 
we  should  be  permitted  to  anticipate  that  blessed  period,  when  we 
shall  "  keep  thy  law  continually  for  ever  and  ever  /"  May  this 
prospect  realize  the  happiness  of  our  present  obedience  !  May  he, 
who  has  "bought  us  with  a  price"  for  his  glory,  reign  in  our  hearts, 
and  live  upon  our  lips  ;  that  each  of  us  may  have  his  mark  upon 
our  foreheads — the  seal  of  his  property  in  us,  and  of  our  obligation 
to  him — "  Whose  I  am,  and  whom  I  serve  !"5 

45.  And  1  will  walk  at  liberty;  for  I  seek  thy  precepts. 

Not  only  perseverance  but  liberty,  is  the  fruit  of  the  Lord's 
mercy  to  our  souls — not  the  liberty  of  sin — to  do  what  we  please — 
but  of  holiness — to  do  what  we  ought ;  the  one,  the  iron  bondage 
of  our  own  will  ;G  the  other,  the  easy  yoke  of  a  God  of  love.  It  was 
a  fine  expression  of  a  heathen,  "  to  serve  God  is  to  reign."7  Cer- 
tainly in  this  service  David  found  the  liberty  of  a  king.  The  pre- 
cepts of  God  were  not  forced  upon  him  ;  for  he  sought  them. 
"  More  to  be  desired  than  gold,  yea,  than  much  fine  gold  ;  sweeter 
also  than  honey,  and  the  honey-comb."8     The  way  of  the  Lord. 

1  Rev.  vii.  15.  2  ib.  xxi.  27.  3  1  Peter  i.  8. 

4  Rev.  xxii.  11.  5  Acts  xxvii.  23. 

6  "  I  gave  my  will  to  mine  enemy,"  said  Augustine,  "  and  he  made  a  chain,  and  bound 
me  with  it." — Confess,  viii.  5. 

7  "  In  regno  vivimus.  Deo  servare  est  regnare." — Seneca.  When  the  female  martyr 
Agatha  was  upbraided,  because,  being  descended  of  an  illustrious  parentage,  she  stooped 
to  mean  and  humble  offices—"  Our  nobility,"  she  replied,  "  lies  in  this;  that  we  are  the. 
servants  of  Christ." — Bishop  Sumner's  Evidences,  pp.  359,  3G0. 

8  Psalaixix.  10,  11. 


verse  45.  75 

which  to  the  ungodly  is  beset  with  thorns  and  briers,  is  the  King's 
highway  of  liberty.  The  child  of  God  walks  here  in  the  gladness 
of  his  heart  and  the  rejoicing  of  his  conscience.  Even  in  "  seeking 
these  precepts"  there  is  " liberty"  and  enlargement  of  heart ;  a 
natural  motion,  like  that  of  the  sun  in  his  course,  "going  forth  as  a 
bridegroom,  and  rejoicing  as  a  strong  man  to  run  a  race."1  What 
must  it  be  then,  to  walk  in  the  full  enjoyment  of  the  precepts  ! 
"  Where  the  Spirit  of  the  Lord  is,  there  is  liberty."  "  They  shall 
sing  in  the  ways  of  the  Lord" — "  for  how  great  is  his  goodness  ! 
how  great  is  his  beauty  !"2 

Are  we  then  obeying  the  precepts  as  our  duty,  or  "seeking" 
them  as  our  privilege?  Do  we  complain  of  the  strictness  of  the 
law  or  the  corruption  of  the  flesh  ?  Are  the  precepts  or  our  own 
hearts  our  burden?  Is  sin  or  holiness  our  bondage?  The  only 
way  to  make  religion  easy  is  to  be  always  in  it.  The  glow  of  spir- 
itual activity,  and  the  healthfulness  of  Christian  liberty  are  only  to 
be  found  in  a  persevering  and  self-denying  pursuit  of  every  track 
of  the  ways  of  God — "  If  ye  continue  in  my  word,  then  ye  arc  my 
disciples  indeed :  and  ye  shall  know  the  truth,  and  the  truth  shall 
make  you  free.  If  the  Son,  therefore,  shall  make,  you  free,  ye  shall 
be  free  indeed."3  To  have  the  whole  stream  of  all  our  thoughts, 
actions,  motives,  desires,  affections,  carried  in  one  undivided  current 
towards  God,  is  the  complete  and  unrestrained  influence  of  his  love 
upon  our  hearts. 

The  corrupt  and  rebellious  inclinations  will  "'last"4  to  the  end. 
But  as  long  as  indulgence  is  denied,  conflict  excited,  and  the  con- 
stant endeavor  maintained  to  "bring  every  thought  into  captivity  to 
the  obedience  of  Christ,"5  our  liberty  is  established,  even  where  it  is 
not  always  enjoyed.  Every  fresh  chain,  by  which  we  bind  our- 
selves to  the  Lord,  makes  us  feel  more  free.6  v  While,  then,  they 
that  "  promise  us  liberty  are  themselves  the  servants  of  corruption,"7 
let  us  live  as  the  children  of  God — the  heirs  of  the  kingdom — grate- 
ful— free — blood-bought  souls — -remembering  the  infinite  cost,  at 
which  our  liberty  was  purchased :  and  the  moment  of  extreme 
peril,  when  we  were  saved.  When  the  flesh  was  weak,  and  the 
"  law  weak  through  the  flesh,"8  and  no  resolutions  of  ours  could 
break  us  from  the  yoke  of  sin — then  it  was  that  "  Christ  both  died, 
and  rose,  and  revived,  that  he  might  be  the  Lord  both  of  the  dead 
and  living,"9  "delivering  us  from  the  hand  of  our  enemies,  that 
we  might  serve  him  without  fear."10  And  then  indeed  do  we  "  walk 
at  liberty"  when  we  "break  the  bands"  of  all  other  lords  "  asun- 
der," and  consecrate  ourselves  entirely  to  his  precepts.  "  O  Lord 
our  God,  other  lords  beside  thee  have  had  dominion  over  us ;  but 
by  thee  only  will  we  make  mention  of  thy  name."n 

1  Psalm  xix.  5.  2  2  Cor.  iii.  17.     Psalm  exxxviii.  5.     Zech.  ix.  17. 

3  John  vni.  31,  32,  36.  *  Gal.  v.  17.  5  2  Cor.  x.  5. 

6  Ju^um  Christi  non  deterit,  sed  honcstat  colla. — Bernard. 

1  2  Peter  ii.  19.     Compare  John  viii.  34.  8  Rom.  viii.  3. 

9  lb.  xiv.  9.  io  Luke  i.  74. 

11  Isaiah  xxvi.  13.     An  incident  in  the  history  of  ancient  Rome  may  furnish  an  illus- 


76  EXPOSITION    OF    PSALM    CXIX. 

46.  1  will  spealc  of  thy  testimonies  also  before  kings,  and  will  not  be  ashamed. 

"  Libert?/  in  walking1''  in  (he  Lord's  ways  will  naturally  produce 
boldness  in  "speaking"  of  them.  Compare  the  conduct  of  the 
three  unshaken  witnesses  of  the  truth  before  the  Babylonish  mon- 
arch.' Mark  the  difference  of  the  spirit  displayed  by  the  Apostles, 
and  especially  by  Peter,  before  and  after  the  day  of  Pentecost.2  Look 
at  Stephen  before  the  council,3  and  Paul  before  Felix,4  Festus,5  and 
Agrippa.6  "  God  ha4  not  given  to  them  the  spirit  of  fear ;  but  of 
power,  and  of  love,  and  of  a  sound  mind.'*7  Hear  the  great  Apos- 
tle testifying  of  himself — "  I  am  ready  to  preach  the  Gospel  to  you 
that  are  at  Home  also,"- — at  the  metropolis  of  the  world,  in  the  face 
of  all  opposition  and  contempt,  and  at  the  imminent  hazard  of 
my  life — "  For"  says  he,  "  I  am  not  ashamed  of  the  Gospel  of 
Christ."8  In  the  same  determination  of  soul,  he  exhorts  his  dear 
son  in  the  faith — "  Be  not  thou  ashamed  of  the  testimony  of  the 
Lord,  nor  of  me  his  prisoner."9  To  how  many  does  "  the  fear  of 
man  bring  a  snare  V'10  Many  a  good  soldier  has  faced  the  cannon's 
mouth  with  undaunted  front,  and  yet  shrunk  away  with  a  coward's 
heart  from  the  reproach  of  the  cross,  and  been  put  to  the  blush  even 
by  the  mention  of  the  Saviour's  name.  Far  better—  the  son  of  man 
"strengthening  you" — to  brave  the  fiery  furnace  or  the  den  of  lions 
in  his  service,  than  like  Jonah,  by  flinching  from  the  cross,  incur 
the  sting  of  conscience  and  the  frown  of  God.11 

Professing  Christians  !  Are  we  ready  to  bear  our  testimony  for 
Jesus,  against  the  sneer  and  ridicule  of  the  ungodly  ?  We  are  not 
likely  to  "be  brought  before  kings  and  rulers  for  the  Son  of  Man's 
sake."12  Yet  no  less  do  we  need  Divine  help  and  strong  faith  in 
withstanding  the  enmity  of  a  prejudiced  relative  or  scornful  neigh- 
bor. Young  people !  you  are  perhaps  in  especial  danger  of  being 
ashamed  of  your  Bible,  your  religion,  your  Saviour.  You  may  be 
brought  under  the  "  snare"  of  the  "  fear  of  man,"  and  be  tempted  to 
compromise  your  religion,  and  to  sacrifice  your  everlasting  all  from 
a  dread  of  "  the  reproach  of  Christ."     But  remember  him,  who  for 

tration  of  that  full  liberty  and  entirencss  of  heart  which  forms  the  act  of  acceptable  sur- 
render to  the  Lord.  When  the  people  of  Collatia  were  negotiating  an  unconditional 
capitulation  to  the  Romans,  Egerius,  on  the  part  of  the  Romans,  inquired  of  the  ambas- 
sadors—" Are  the  people  of  Collatia  in  their  own  power  V  When  an  affirmative  answer 
was  given,  it  was  next  inquired — "Do  you  deliver  up  yourselves — the  people  of  Collatia 
— your  city,  your  fields,  your  waters,  your  boundaries,  your  temples,  your  utensils,  all 
your  property,  divine  and  human,  into  my  power  and  the  power  of  the  Roman  people  V 
"  We  surrender  all."  "And  so,"  said  he,  "  I  accept  you."—  Livy,  Book  i.  Such  may 
my  surrender  be  to  the  Lord !  Disentangled  from  every  other  yoke,  under  no  bonds 
that  ought  to  bind  me,  Lord,  I  ofler  myself,  and  all  that  belongs  to  me,  without  excep- 
tion or  reserve,  at  thy  feet.  "  But  who  am  I,  that  I  should  be  able  to  offer  so  willingly 
after  this  sort  1  For  all  tilings  come  of  thee,  and  of  thine  own  have  I  given  thee." 
1  Chron.  xxix.  14. 

i  Dan.  iii.  16—18. 

2  Contrast  Matt.  xxvi.  56,  69,  75,  with  Acts  ii.  iii.  iv.  v.  We  can  scarcely  believe  that 
the  same  persons  are  alluded  to.  But  the  explanation  of  the  difficulty  had  been  given 
by  anticipation.     John  vii.  39. 

3  Acts  vi.  vii.  *  lb.  xxiv.  5  lb.  xxv.  6  lb.  xxvi. 

»  2  Tim.  i.  7.  8  Rom.  i.  1 5,  16.  »  2  Tim.  i.  8.  10  Prov.  xxix.  25. 

11  Dan.  iii.  16—18;  vi.  16—22,  with  Jonah  i.  1—15. 

»2  Luke  xxi.  12.    Mark  xiii.  9. 


verse  47.  77 

your  sake  "before  Pontius  Pilate  witnessed  a  good  confession;"1 
and  shall  the  dread  of  a  name  restrain  you  from  sharing  his  re- 
proach, and  banish  the  obligations  of  love  and  gratitude  from  your 
hearts?  Have  you  forgotten,  that  you  once  owned  the  service  of 
Satan?  and  will  you  not  be  as  bold  for  Christ,  as  you  were  for  him? 
Were  you  once  "glorying  in  your  shame;"  and  will  you  now  be 
ashamed  of  your  glory  ?  Oh  !  remember  who  hath  said,  "  Whoso- 
ever shall  be  ashamed  of  me  and  of  my  words,  in  this  adulterous 
and  sinful  generation,  of  him  also  shall  the  Son  of  Man  be  asham- 
ed when  he  cometh  in  the  glory  of  his  Father  with  the  holy 
angels.1'2  Think  much  and  often  of  this  word.  Think  on  this 
day.  Think  on  the  station  of  "  the  fearful  and  unbelieving"  on 
the  left  hand  on  that  day.  Think  on  their  eternal  doom.3  What 
is  a  prison  to  hell?  What  need  to  pray  and  tremble  !  If  you  are 
sincere  in  your  determination,  and  simple  in  your  dependence,  then 
will  the  lt  love  of  Christ  constrain  you*,"4  not  to  a  cold,  calculating, 
reluctant  service;  but  to  a  confession  of  your  Saviour,  bold,  unfet- 
tered, and  "  faithful  even  unto  death.'5  Every  deviation  from  the 
straight  path  bears  the  character  of  being  ashamed  of  Christ.  How 
much  have  you  to  speak  in  behalf  of  his  testimonies,  his  ways,  his 
love  !  When  in  danger  of  the  influence  of  the  fear  of  man,  look  to 
him  for  strength.  He  will  give  to  you — as  he  gave  to  Stephen — 
"a  mouth  and  wisdom,  which  all  your  adversaries  shall  not  be  able 
to  gainsay  or  resist.''5  Thus  will  you,  like  them,  be  strengthened 
11  to  profess  a  good  profession  before  many  witnesses.''7 

47.  And  I  will  delight  myself  in  thy  commandments,  which  I  have  loved. 

It  is  but  poor  comfort  to  the  believer  to  be  able  to  talk  well  to 
others  upon  the  ways  of  God,  and  even  to  "bear  the  reproach" 
of  his  people,  when  his  own  heart  is  cold,  insensible,  and  dull. 
But  why  does  he  not  rouse  himself  to  the  active  exercise  of  faith — - 
" I will  delight  myself  in  thy  commandments?"  That  which  is 
the  burden  of  the  carnal  heart  is  the  delight  of  the  renewed  soul. 
The  former  "  is  enmity  against  God  ;  and  therefore  is  not,  and  can- 
not be,  subject  to  his  law."3  The  latter  can  delight  in  nothing  else. 
If  the  Gospel  separates  the  heart  from  sinful  delights,  it  is  only  to 
make  room  for  delights  of  a  more  elevated,  satisfying,  and  endur- 
ing nature.9  Satan  indeed  generally  baits  his  temptations  with  that 
seductive  witchery,  which  the  world  calls  pleasure.  But  has  he 
engrossed  all  pleasure  into  his  service?  Are  there  no  pleasures  be- 
sides "the  pleasures  of  sin?"  Do  the  ways  of  the  Lord  promise 
nothing  but  difficulty  and  trial?  What  means  then  the  experience 
of  him,  who  could  "rejoice  in  them,  as  much  as  in  all  riches,"  and 
who  "  loved  them  above  gold,  yea,  above  fine  gold?"10    The  " fatted 

il  Tim.  vi.  13.         2  Mark  viii.  38.  3  Rev.  xxi.  8.        4  2  Cor.  y.  14. 

5  Rev.  ii.  10.  6  Luke  xxi.  15,  with  Acts  vi.  10.      i  1  Tim.  vi.  12.      8  Rom.  viii.  7. 

9  "  Delcctationes  non  amittimus,  scd  mutamus,"  was  the  expression  of  one  of  the  an- 
cients. "  I  live  a  voluptuous  life,"  said  the  excellent  Joseph  Alleine  to  his  wife;  "but 
it  is  upon  spiritual  dainties,  such  as  the  world  know  not,  nor  taste  not  of." 

io  Verses  14,  127. 


78  EXPOSITION    OF    PSALM    CXIX. 

calf  of  our  Father's  house  is  surely  a  most,  gainful  exchange  for 
"the  husks"  of  the  "far  country."1  The  delights  of  holiness  go 
deeper  than  sensual  pleasures.2  The  joy  of  the  saint  is  not  that 
false,  polluted,  deadly  joy,  which  is  all  that  the  worldling  knows, 
and  all  that  he  has  to  look  for;  but  it  flows  spontaneously  from  the 
fountain  of  living  waters,  through  the  pure  channel  of  "  the  word  of 
God,  which  liveth  and  abideth  for  ever."  Nay,  so  independent  is 
it  of  any  earthly  spring,  that  it  never  flourishes  more  than  in  the 
desolate  wilderness  or  the  sick-bed  solitude';  so  that,  "although  the 
fig-tree  shall  not  blossom,  neither  shall  fruit  be  in  the  vines,  yet  we 
wili  rejoice  in  the  Lord,  we  will  joy  in  the  God  of  our  salvation."3 
The  world  see  what  religion  takes  away,  but  they  see  little  of  what 
it  gives  ;4  else  they  would  reproach — not  their  own  folly — but  their 
own  blindness.  "  Thus  saith  the  Lord  God,  Behold  my  servants 
shall  eat,  but  ye  shall  be  hungry :  behold,  my  servants  shall  drink, 
but  ye  shall  be  thirsty  :  belrold,  my  servants  shall  rejoice,  but  ye 
shall  be  asbamed  :  behold,  my  servants  shall  sing  for  joy  of  heart, 
but  ye  shall  cry  for  sorrow  of  heart,  and  shall  howl  for  vexation  of 
spirit."5 

The  love  and  complacency  of  the  soul  first  fixes  on  the  command- 
ments. Then  how  natural  is  the  flow  of  delight  in  them!  even 
at  the  very  time  that  we  are  "abhorring  ourselves  in  dust  and 
ashes"  for  our  neglect  of  them ;  and  God  never  has  our  hearts,  un- 
til something  of  this  delight  is  felt  and  enjoyed.  But  do  we  com- 
plain of  the  dulness  of  our  hearts,  that  restrains  this  pleasure?  Let 
us  seek  for  a  deeper  impression  of  redeeming  love.  This  will  be 
the  spring  of  grateful  obedience  and  holy  delight.  Let  us  turn 
our  complaints  into  prayers,  and  the  Lord  will  quickly  turn  them 
into  praises.  Let  us  watch  against  everything,  that  would  inter- 
cept our  communion  with  Jesus.  Distance  from  him  must  be  ac- 
companied with  poverty  of  spiritual  enjoyment — "  They  shall  be 
abundantly  satisfied  with  the  fatness  of  thy  house ;  and  thou 
shalt  make  them  drink  of  the  river  of  thy  pleasures.  For  with 
thee  is  the  fountain  of  life  ;  and  in  thy  light  shall  ice  see  light."6 

48.  My  hands  also  will  I  lift  up  unto  thy  commandments,  which  1  have  loved  : 
aud  I  will  meditate  in  thy  statutes. 

Scarcely  any  expression  seems  to  be  equal  to  set  forth  the 
fervency  of  David's  love  and  delight  in  the  ways  and  word  of  God. 
Here  we  find  him  "  lifting  up  his  hands"  with  the  gesture  of  one, 
who  is  longing  to  embrace  the  object  of  his  desire  with  both  hands 
and  his  whole  heart.7  Perhaps  also  in  "  lifting  up  his  hands  unto 
the  commandments"  he  might  mean  to  express  his  looking  upward 
for  assistance  to  keep  them,  and  to  live  in  them.8     But  how  hum- 

1  Luke  xv.  13— 24.  2  Psalm  iv.  7.  3  Hab.  iii.  17.  *8- 

4  Cyprian,  in  one  of  his  Epistles,  (ad  Donat.)  mentions  the  great  difficulty  he  found 
in  overcoming  the  false  view  of  the  gloom  of  religion— little  suspecting  that  the  cause  of 
the  gloom  was  in  himself— not  in  the  gospel.     But  this  is  explained,  Matt.  vi.  23. 

s  Isa.  lxv.  13,  14.  6  Ps.  xxxvi.  8,  9.  7  See  lb.  lxiii.  4;  cxhn.  G. 

8  See  lb.  xxviii.  2. 


verse  26.  79 

bling  this  comparison  with  ourselves  !  Alas !  how  often,  from  the 
neglect  of  this  influence  of  the  Spirit  of  God,  do  our  "hands  hang 
down,"  instead  of  being  "  lifted  up"  in  these  holy  ways  !  We  are 
too  often  content  with  a  scanty  measure  of  love  :  without  any  sen- 
sible "  hungering  and  thirsting  after  righteousness;"  neither  able  to 
pray  with  life  and  power,  nor  to  hear  with  comfort  and  profit,  nor 
to  "  do  good  and  to  communicate"  with  cheerfulness,  nor  to  medi- 
tate with  spiritual  delight,  nor  to  live  for  God  with  zeal  and  inter- 
est, nor  to  anticipate  the  endurance  of  the  cross  with  unflinching 
resolution — the  soul  being  equally  disabled  for  heavenly  commu- 
nion, and  active  devotedness.  Shall  we  look  for  ease  under  the 
power  of  this  deadening  malady?  Let  us  rather  struggle  and  cry 
for  deliverance  from  it.  Let  us  subscribe  ourselves  before  God  as 
wretched,  and  helpless,  and  guilty.  He  can  look  upon  us,  and  re- 
vive us.  Let  us  then  "take  hold  upon  his  covenant,"  and  plead, 
that  he  will  look  upon  us.  Let  us  "  put  him  in  remembrance"  of 
the  glory  of  his  name,  which  is  much  more  concerned  in  delivering 
us  out  of  this  frame,  by  his  quickening  grace,  than  in  leaving  us, 
stupid,  corrupt,  and  carnal,  in  it.  Professor !  awake  :  or  beg  of  the 
Lord  to  awaken  you !  For  if  your  cold  sleeping  heart  is  contented 
with  the  prospect  of  a  heaven  hereafter,  without  seeking  for  a  pres- 
ent foretaste  of  its  joy,  it  may  be  a  very  questionable  matter  whether 
heaven  will  ever  be  yours. 

Delight,  however,  will  exercise  itself  in  an  habitual  "  medita- 
tion in  the  statutes."1  The  breathing  of  the  heart  will  be,  "  O 
how  I  love  thy  law  !  it  is  my  meditation  all  the  day."2  It  is  in 
holy  meditation  on  the  word  of  God,  that  all  the  graces  of  the  spirit 
are  manifested.  What  is  the  principle  of  faith,  but  the  reliance  of 
the  soul  upon  the  promises  of  the  word  ?  What  is  the  sensation  of 
godly  fear,  but  the  soul  trembling  before  the  threatenings  of  God?3 
What  is  the  object  of  hope,  but  the  apprehended  glory  of  God? 
What  is  the  excitement  of  desire  or  love,  but  longing,  endearing 
contemplations  of  the  Saviour,  and  of  his  unspeakable  blessings? 
Hence  we  can  scarcely  conceive  of  the  influence  of  grace  separated 
from  spiritual  meditation  on  the  word.  It  is  this  which,  under  Di- 
vine teaching,  draws  out  its  hidden  contents,  and  exhibits  them  to 
the  soul,  as  the  objects  upon  which  the  principles  and  affections  of 
the  Divine  life  are  habitually  exercised.  Not  that  any  benefit,  can 
be  expected  from  meditation,  even  upon  the  word  of  God,  as  an  ab- 
stract duty.  If  not  deeply  imbued  with  prayer,  it  will  degenerate 
into  dry  speculative  study.  Without  some  distinct  practical  appli- 
cation, it  will  be  unedifying  in  itself,  and  unsatisfactory  for  its  im- 
portant ends — the  discerning  of  the  mind  of  God,  and  feeding  upon 
the  rich  provision  of  the  Gospel. 

Let.  it  be  a  matter  of  daily  inquiry,  Does  my  reading  of  the  word 
of  God  furnish  food  for  my  soul,  matter  for  prayer,  direction  for  con- 
duct, ?  Scriptural  study,  when  entered  upon  in  a  prayerful  spirit, 
will  never,  like  many  other  studies,  be  unproductive.     The  mind 

i  See  Psalm  i.  2.  2  Verse  97.  3. Verse  120. 


80  EXPOSITION    OF    PSALM    CXIX. 

that  is  engaged  in  it,  is  filly  set  for  bearing  fruit;  it  will  "bring 
forth  fruit  in  due  season."1  Meditation  kindles  love,  as  it  is  the 
effect  of  love,  "  While  I  was  musing,  the  fire  burned."2  "Whoso 
lookelh  into  the  perfect  law  of  liberty,  and  continueth  therein,  this 
man  is  blessed  in  his  deed."3  But.  let  us  take  heed,  that  the  root 
of  religion  in  the  soul  is  not  cankered  by  the  indulgence  of  secret 
sin.  The  largest  supply  of  Christian  ordinances  will  fail  to  refresh 
us,  except  the"  heart  be  kept  right  with  God  in  simplicity  of  faith, 
love,  and  diligence  in  the  service  of  Christ. 

Come  then,  Christian,  let  us  set  our  hearts  to  a  vigorous,  delight- 
ing devotedness  to  the  statutes  of  our  God.  To  regard  some  of 
them,  would  be  to  obey  our  own  will,  not  God's.  Let  us  lift  up 
our  hands  to  them  all.  How  shadowy  is  the  joy  of  speculative 
contemplation,  if  it  does  not  draw  the  heart  to  practical  exercise ! 
Let  faith  return  our  obligations  in  the  full  apprehension  of  the 
Lord's  mercy.  And  then  will  love  constrain  us  to  nothing  less  than 
"a  living  sacrifice"4  to  his  service.  If  the  professor  sleeps  in  no- 
tional godliness,  let  us  employ  our  active  meditation,  in  searching 
for  the  mine  that  lies  not  on  the  surface,  but  which  never  fails  to 
enrich  diligent,  patient,  persevering  labor.5 


PART    VII. 

49.  Remember  the  word  unto  thy  servant,  upon  which  thou  hast  caused  me  to 

hope. 

What  is  faith  ?  It  is  hope  upon  God's  word.  The  warrant  of 
faith  is  therefore  the  word.  The  spring  of  faith  is  he  that  causeth 
us  to  hope.  He  has  not  forgotten — he  cannot  forget  his  word.  But 
he  permits — nay,  commands  his  servants  to  remind  him  of  it,6  in 
order  to  exercise  their  faith,  diligence,  and  patience.  Often  indeed 
"hope  deferred  maketh  the  heart  sick."7  But  it  is  not.  needless  de- 
lay8_not,  ignorance  of  the  fittest  time9— not  forgetfulness'0— not 
changeableness11— not  weakness.12  Meanwhile,  however,  constantly 
plead  the  promise — Remember  the  word  unto  thy  servant.  This 
is  the  proper  use  of  the  promises,  as  "arguments,  wherewith  to  fill 
our  mouths,  when  we  order  our  cause  before  God."13  W hen  thus 
pleaded  with  the  earnestness  and  humility  of  faith,  they  will  be 
found  to  be  the  blessed  realities  of  unchanging  love. 

Now — have  not  circumstances  of  Providence,  or  the  distinct  ap- 

1  Psalm  i.  2,  3.       2  lb.  xxix.  3.       3  James  l.  25.      4  Rom.  xi.  xii.  1.      '  Prov.  ii.  4,  5. 
6  Isa.  lxii.  (i,  M.  R.  7  Prov.  xiii.  13.  8  Hal),  iii.  3.  9  Isa.  xxx.  18. 

i°  Psalm  cxii.  5.  "  Mai.  iii.  6.  12  1  Sam.  xv.  29.        13  Job  xxiii.  4. 


VERSE  49.  81 

plication  of  the  Spirit,  made  some  words  of  God  especially  precious 
to  your  soul?  Such  words  are  thus  made  your  own,  to  be  laid  up 
against  some  future  time  of  trial,  when  you  may  "put  your  God 
in  remembrance"1  of  them.  Apply  this  exercise  of  faith  to  such  a 
word  as  this,  "  Him  that  cometh  unto  me,  I  will  in  no  wise  cast 
out."2  Then  plead  your  interest  in  it  as  a  coming  sinner,  "Lord, 
I  hope  in  this  thy  word.'''  "  Thou  hast  caused  me  to  hope''1  in  it. 
"  Remember  this  word  unto  thy  servant.''''  Thus  is  prayer  ground- 
ed upon  the  promise,  which  it  forms  into  a  prevailing  argument, 
and  sends  back  to  heaven ;  nothing  doubting,  but  that  it  will  be 
verified  in  God's  best  time  and  way.3 

Take  another  case.  God  has  engaged  himself  to  be  the  God  of 
the  seed  of  believers.  His  sacramental  ordinance  is  the  seal  of  this 
promise.'1  The  believer  brings  his  child  to  this  ordinance,  as  the 
exercise  of  his  faith  upon  the  faithfulness  of  God.  Let  him  daily 
put  his  finger  upon  this  promise,  Remember  the  word  unto  thy  ser- 
vant, upon  which  thou  hast  caused  me  to  hope.  This  is,  as  Augus- 
tine said  of  his  mother,  '  bringing  before  God  his  own  handwriting.' 
Will  he  not  remember  his  word  ?  Faith  may  be  tried,  perhaps  long 
tried.  "  But  he  abidelh  faithful.  He  cannot  deny  himself."5  Faith 
trusts — not  what  the  eye  sees,  but  what  the  word  promises. 

Again — Have  we  ever  found  God's  word  hoped  on,  a  covering 
and  strength  against  besetting  sin?  This  will  surely  be  an  en- 
couragement to  cry  under  the  same  temptation,  Remember  thy 
word,  "He  who  hath  delivered,  doth  deliver,  and  will  even  to  the 
end  deliver."6  He  "hath  done  great  things  for  us."  And  is  not 
this  an  earnest  of  continued  mercy  ?  "  Because  thou  hast  been 
my  help,  therefore  under  the  shadow  of  thy  wings  will  I  rejoice."7 
Thus  may  we  confidently  receive  a  promise  as  the  distinct  mes- 
sage to  our  soul,  where  we  are  conscious  of  a  readiness  to  receive 
the  whole  word  as  the  rule  of  our  life.  And  does  it  not  set  an 
edge  upon  prayer  to  eye  a  promising  God,  and  to  consider  his 
promises,  not  as  hanging  in  the  air,  without  any  definite  direction 
or  meaning,  but  as  individually  spoken  and  belonging  to  myself 
as  a  child  and  servant  of  God  ?  This  is  the  experience  and  com- 
fort of  the  life  of  faith.  This  unfolds  the  true  secret  of  living  to 
God  ;  ending  at  last  with  the  honorable  death-bed  testimony,  "Be- 
hold, this  day  I  am  going  the  way  of  all  the  earth ;  and  ye  know 
in  all  your  hearts  and  in  all  your  souls,  that  not  one  thing  hath 
failed  of  all  the  good  things,  which  the  Lord  your  God  spake  con- 
cerning you ;  all  are  come  to  pass  unto  you;  and  not  one  thing 
hath  failed  thereof."3 

1  Isaiah  xliii.  26.  2  j0hn  vi.  37. 

3  We  may  observe  Jacob  making  precisely  this  use  of  the  word  of  promise  to  great  ad- 
vantage, at  a  time  of  personal  extremity.  Gen.  xxxii.  9,  10,  12,  with  xxxi.  3,  13,  xxviu. 
13 — 15.  Was  not  this  in  fact  pleading— "  Remember  the  -word  unto  thy  servant,  upon 
which  thou  hast  caused  me  to  hope  ?"     Compare  also  verse  38  of  this  Psalm. 

*  Gen.  xvii.  7,  10,  with  Acts  ii.  38,  39.  5  2  Tim.  ii.  13.  e  2  Cor.  i.  10. 

7  Psalm  lxiii.  7.  8  joshua  xxiii.  14. 

6 


82  EXPOSITION    OP    PSALM    CXIX. 

50.   This  is  my  comfort  in  my  affliction  ;  for  thy  word  hath  quickened  me. 

David  was  encouraged  to  plead  the  word  of  promise  in  prayer, 
from  the  recollection  of  its  "  comfort  in  his  affliction."  Never,  in- 
deed, are  we  left  unsupported  in  such  a  time,  or  called  to  drink  a 
cup  of  unmingled  tribulation.  In  the  moments  of  our  bitterest  sor- 
row, how  are  we  compelled  to  stand  amazed  at  the  tenderness, 
which  is  daily  and  hourly  exercised  toward  us !  We  have  always 
some  word  exactly  suited  to  our  affliction,  and  which  we  could  not 
have  understood  without  it ;  and  "a  word"  thus  "spoken  in  due  sea- 
son, how  good  is  it !"  One  word  of  God,  sealed  to  the  heart,  infuses 
more  sensible  relief,  than  ten  thousand  words  of  man.  When 
therefore  the  word  assures  us  of  the  presence  of  God  in  affliction  ;2 
of  his  continued  pity  and  sympathy  in  his  most  severe  dispensa- 
tions;3 and  of  their  certain  issue  to  our  everlasting  good  ;4  must  not 
we  say  of  it,  "  This  is  our  comfort  in  our  affliction  ?"  How  does 
the  Saviour's  love  stream  forth  from  this  channel  on  every  side; 
imparting  life,  refreshment,  and  strength  to  those,  who  but  for  this 
comfort  would  have  "fainted,"5  and  "perished  in  their  affliction!"6 
This  indeed  was  the  end,  for  which  the  Scriptures  were  written;7 
and  such  power  of  consolation  have  they  sometimes  administered 
to  the  afflicted  saint,  that  tribulation  has  almost  ceased  to  be  a 
trial,  and  the  retrospect  has  been  the  source  of  thankful  recollection. 

But  those  only,  who  have  felt  the  quickening  poicer  of  the  word, 
can  realize  its  consolations.  Be  thankful,  then,  reader,  if,  when 
dead  in  sins,  it  "  quickened  you  :"8  and,  when  sunk  in  trouble, 
once  and  again  it  has  revived  you.9  Yet  think  not,  that  it  is  any 
innate  power  of  its  own,  that  works  so  graciously  for  you.  No. 
The  exhibition  of  the  Saviour  is  the  spring  of  life  and  consolation. 
It  is  because  it  "  testifies  of  him,"10  "  the  consolation  of  Israel,"11 — 
"  afflicted  in  all  our  afflictions,"12 — and  never  failing  to  uphold  with 
"  grace  sufficient  for  us."13  It  is  not,  however,  the  word  without  the 
Spirit,  nor  the  Spirit  ^generally  without  the  word  ;  but  the  Spirit  by 
the  word — first  putting  life  into  the  word,14  and  then  by  the  word 
quickening  the  soul.  The  word  then  is  only  the  instrument.  The 
Spirit  is  the  Almighty  agent.  Thus  the  work  is  the  Lord's ;  and 
nothing  is  left  for  us,  but  self-renunciation  and  praise. 

1  Prov.  xv.  23.  "  I  will  show  you  a  privilege  that  others  want,  and  you  have  in  this 
case.  Such  as  are  in  prosperity,  and  are  filled  with  earthly  joys,  and  increased  with 
children  and  friends;  though  the  word  of  God  is  indeed  written  for  their  instruction,  yet 
to  you  who  are  in  trouble,  and  from  whom  the  Lord  hath  taken  many  children,  and 
whom  he  hath  otherwise  exercised,  there  are  some  chapters,  some  particular  promises  in 
the  word  of  God,  made  in  an  especial  manner,  which  would  never  have  been  yours,  so 
as  they  now  arc,  if  you  had  had  your  portion  in  this  world  like  others.  It  is  no  small 
comfort  that  God  hath  written  some  scriptures  to  you,  which  he  hath  not  to  others. 
Read  these,  and  think  God  is  like  a  friend,  who  sendeth  a  letter  to  a  whole  house  and 
family,  but  who  speaketh  in  his  letter  to  some  by  name,  that  are  dearest  to  him  in  the 
house." — Rutherford's  Letters. 

2  Isa.  xliii.  1,  2.  3  Exod.  iii.  7.  4  Rom.  viii.  28.  5  Psalm  xxvii.  13. 

«  Verse  92.  '  Rom.  xv.  4.  8  James  i.  18.     1  Peter  i.  23. 

»  Verses  81,  82.  10  John  v.  39.  "  Luke  ii.  25. 

1*  Isa.  lxiii.  9.  13  2  Cor.  xii.  9.  "  John  vi.  63. 


VERSE    51.  83 

51.  The  proud  have  had  me  greatly  in  derision  :  yet  I  have  not  declined  from 

thy  law. 

The  scorn  of  an  ungodly  world  is  one  of  the  afflictions,  which 
realize  to  us  the  comfort  of  the  word.  And  this  is  a  trial,  from 
which  no  exemption  is  to  be  expected — "  All  that  will  live  godly 
in  Christ  Jesus  shall  suffer  persecution."1  Not  even  David — 
though  a  king— a  man  of  wisdom  and  prudence,  and  therefore  not 
likely  to  provoke  unnecessary  offence,  and  whose  character  and 
rank  might  be  expected  to  command  respect — not  even  was  he 
shielded  from  "  the  derision  of  the  proud"  on  account  of  the  pro- 
fession and  service  of  his  God.2  Thus  it  ever  was,  and  ever  will  be. 
Faith  in  the  doctrine  of  Christ,  and  conformity  to  the  strict  com- 
mandments of  the  Gospel,  must  expose  us  to  the  taunts  of  the  un- 
believer and  the  worlding.  Yet,  where  the  heart  is  right  with  God, 
the  "  derision  of the  proud"  instead  of  forcing  us  to  "  decline  from 
the  law  of  God"  will  strengthen  our  adherence  to  it.  David  an- 
swered the  bitter  "derision  of  Michal"  with  a  stronger  resolution  to 
abide  by  his  God — <:I  will  yet  be  more  vile  than  thus."3  He  counted 
it  his  glory,  his  duty,  his  joy.  None,  however,  but  a  believer  knows 
what  it  is  to  bear  this  cross ;  and  none  but  a  real  believer  can  bear 
it.  It  is  one  of  the  touchstones  of  sincerity,  the  application  of 
which  has  often  been  the  means  of  "  separating  the  precious  from 
the  vile,"  and  has  unmasked  the  self-confident  professor  to  his  own 
confusion.  Oh  !  how  many  make  a  fair  profession,  and  appear 
'•  good  soldiers  of  Jesus  Christ,"  until  the  hour  of  danger  proves 
them  deserters,  and  they  reap  only  the  fruits  of  their  self-confi- 
dence in  their  own  confusion  ! 

It  is,  therefore,  of  great  importance  to  those  who  are  just  setting 
out  in  the  warfare,  to  be  well  armed  with  the  word  of  God.  It 
kept  David  steadfast  amidst  "  the  derision  of  the  proud  ;"  and  it 
will  keep  young  Christians  from  being  frightened  or  overcome  by 
the  sneer  of  an  ungodly  world.  But  that  it  may  "  dwell  in  us 
richly  in  all  wisdom"1  and  be  suited  to  our  own  case,  it  will  be 
well,  under  circumstances  of  reproach,  to  acquaint  ourselves  with 
the  supporting  promises  and  encouragements  to  suffer  for  righteous- 
ness' sake.5  Above  all,  the  contemplation  of  the  great  sufferer  him- 
self— meeting  this  poignant  trial  in  meekness,6  compassion,  and 
prayer7 — will  exhibit  "a  refuge  from  the  storm,  and  a  shadow  from 
the  heat,  when  the  blast  of  the  terrible  ones  is  as  the  storm  against 
the  wall."8  The  mere  professor  knows  not  this  refuge  ;  he  pos- 
sesses not  this  armor ;  so  that  "  when  affliction  or  persecution 
ariseth  for  the  word's  sake,  immediately  he  is  offended."9     Blessed 

1  2  Tim.  iii.  12.     Comp.  1  Cor.  iv.  13.  2  psalm  xxxv.  15,  16;  cxxiii.  3,  4. 

3  2  Sam.  vi.  20—22.  <  Col.  iii.  16. 

5  Such  is  the  benediction  of  the  Saviour,  Luke  vi.  22,  23,  confirmed  by  the  recorded 
experience  of  the  Lord's  most  favored  servants,  the  apostles,  Acts  v.  41.  Paul  especially, 
2  Cor.  xii.  10;  Col.  i.  24, — the  disciples  of  Thessalonica,  1  Thess.  i.  6, — the  Hebrew 
Christians,  Heb.  x.  34. 

6  Psalm  xxii.  6—8.     Luke  xxiii.  35.     1  Peter  ii.  23.  7  Luke  xxiii.  34. 
s  Isaiah  xxv.  4.  9  Mark  iv.  17. 


84  EXPOSITION    OF    PSALM    CXIX. 

be  God !  the  weapons  of  our  warfare  are  drawn  from  the  Divine 
armory  ;  and  therefore,  depending  on  the  grace,  and  following  the 
example,  of  Jesus,  we  suffer  as  the  way  to  victory — the  road  to  an 
everlasting  crown. 

52.  I  remember  thy  judgments  of  old,  O  Lord  ;    nd  have  comforted  myself. 

The  Lord's  dealings  with  his  people  were  a  frequent  subject  of 
meditation  to  the  Psalmist,1  and  now  were  his  present  support  un- 
der "  the  scourge  of  the  tongue."2  Evidently  they  are  put  upon 
record  for  the  encouragement  of  future  generations.3  We  are  ready 
to  imagine  something  peculiar  in  our  own  case,  and  to  think  it 
strange  concerning  the  fiery  trial  which  is  to  try  us,  "  as  though 
some  strange  thing  happened  unto"  us  ;  but  when  we  "  remember 
the  Lord's  judgments  of  old"  with  his  people,  we  "  comfort  our- 
selves" in  the  assurance,  that  "the  same  afflictions  are  accomplished 
in  our  brethren,  that  have  been  in  the  world  ;"4  and  that  "  as 
the  sufferings  of  Christ  have  abounded  in  them,  so  their  consolation 
also  abounded  by  Christ."5  They  also  encountered  the  same  "  de- 
rision of  the  proud"  and  always  experienced  the  same  support 
from  the  faithfulness  of  their  God.  We  do  not  sufficiently  consider 
the  mercy  and  gracious  wisdom  of  God,  in  occupying  so  much  of 
his  written  word  with  the  records  of  his  '•'■judgments  of  old."  One 
class  will  pay  a  prominent  attention  to  the  preceptive,  another  to 
the  doctrinal,  parts  of  Revelation — each  forgetting  that  the  historical 
records  comprise  a  full  and  striking  illustration  of  both,  and  have 
always  proved  most  supporting  grounds  of  consolation  to  the  Lord's 
people.  The  important  design  in  casting  so  large  a  portion  of  the 
small  volume  of  Revelation  into  a  historical  form,  is  every  way 
worthy  of  its  Author.  "  Whatsoever  things  were  written  aforetime 
were  written  for  our  learning  ;  that  we  through  -patience  and  com- 
fort of  the  Scriptures  might  have  hope  ;"6  and  how  admirably 
adapted  the  means  are  to  the  end,  the  diligent  student  in  the  Scrip- 
ture-field will  bear  ample  witness.  Wilfully  therefore  to  neglect 
the  historical  portion  of  the  sacred  volume,  from  the  idea  of  confin- 
ing our  attention  to  what  we  deem  the  more  spiritual  parts  of 
Scripture — would  show  a  sad  deficiency  of  spiritual  apprehension, 
and  deprive  ourselves  of  the  most  valuable  instruction,  and  most 
abundant  comfort.  This  neglect  would  exclude  us  from  one  emi- 
nent means  of  increasing  "  patience,"  in  the  example  of  those 
"  who  through  faith  and  patience  inherit  the  promises ;"  of  receiv- 
ing "  comfort,"  in  the  experience  of  the  faithfulness  of  God  mani- 
fested in  every  age  to  his  people ;  and  of  enlivening  our  "  hope,"  in 
marking  the  happy  issue  of  the  "  patience  of  the  saints,"  and  the 
heavenly  support  administered  unto  them.7  So  far,  therefore,  are 
we  from  being  little  interested  in  the  scriptural  records  of  past  ages, 

i  Psalm,  lxxvii.  5,  11,  12 ;  cxliii.  5.  2  Job  v.  21. 

3  Psalm  xliv.  1—3;  lxxviii.  '3—8;  cv.  5,  6;  cxlv.  4.     Joel  i.  3. 

4  1  Peter  iv.  12 ;  v.  9.  5  2  Cor.  i.  5.  «  Rom.  xv.  4. 

7  In  this  view,  the  recollection  of  the  Lord's  judgments  of  old  "puts  a  new  song  into 
the  mouth"  of  the  Church,  of  "  thanksgiving  unto  her  God."     Isaiah  xxv.  1 — 4. 


verse  53.  85 

that  it  is  evident,  that  the  sacred  historians,  as  well  as  the  prophets, 
"  ministered  not  unto  themselves,  but  unto  us,  the  things  which  are 
now  reported."1 

Let  us  select  one  or  two  instances  as  illustrative  of  this  subject. 
Why  were  the  records  of  the  deluge,  and  of  the  overthrow  of  the 
cities  of  the  plain,  preserved,  but  as  exhibitions  to  the  Church,  that 
"  the  Lord" — the  Saviour  of  Noah,  the  eight  persons,  and  the  deli- 
verer of  just  Lot — "knoweth  how  to  deliver  the  godly  out  of  temp- 
tations, and  to  reserve  the  unjust  unto  the  day  of  judgment  to  be 
punished?"2  What  a  source  of  comfort  then  to  the  tempted  people 
of  God  is  the  "  remembrance  of  these  judgments  of  old  /"  And 
thus  the  Church  remembers  the  wonderful  overthrow  of  the  Egyp- 
tians, and  the  consequent  deliverance  of  ancient  Israel,  as  a  ground 
of  assurance  and  expectation  of  the  same  grand  display  of  Divine 
faithfulness  and  love  under  similar  trials.  And  if  we  instance  the 
wonderful  history  of  the  overthrow  of  the  Egyptians,  and  the  con- 
sequent deliverance  of  God's  ancient  people,  we  may  continually 
observe  the  Church  recollecting  this  interposition  as  a  ground  of  as- 
surance, that  under  similar  circumstances  of  trial,  the  same  illustri- 
ous displays  of  Divine  faithfulness  and  love  may  be  confidently 
expected.  She  looks  back  upon  what  the  "  arm  of  the  Lord  hath 
done  in  ancient  days,  and  in  the  generation  of  old,"  as  the  pat- 
tern of  what  he  ever  would  be,  and  ever  would  do,  for  his  purchased 
people.3  Thus  also  God  himself  recalls  to  our  mind  this  overthrow 
and  deliverance  as  a  ground  of  present  encouragement  and  support, 
"  According  to  the  days  of  thy  coming  out  of  the  land  of  Egypt 
will  I  show  unto  him  marvellous  things"4 — and  the  Church  echoes 
back  this  remembrance  in  the  expression  of  her  faith,  gratitude,  and 
expectation  for  spiritual  blessings  :  "  He  will  subdue  our  iniquities  ! 
and  thou  wilt  cast  all  their  sins  into  the  depths  of  the  sea."5  Such 
is  the  interesting  use  that  may  be  made  of  the  historical  parts  of 
Scripture.  Such  is  the  "  co?nfo7'tv  to  be  derived  from  the  " remem- 
brance of  the  Lord 's  judgments  of  old  /"  And  is  not  the  recollec- 
tion of  his  li judgments  of  old'"'  with  ourselves,  productive  of  the 
same  support?  Does  not  the  retrospect  of  his  dealings  with  our 
own  souls  serve  to  convince  us,  that  "  all  his  paths  are  mercy  and 
truth  ?"6  And  that  the  assurance  is  therefore  warranted  alike  by 
experience  and  by  Scripture,  "  We  know  that  all  things  work  toge- 
ther for  good  to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose."7 

53.  Horror  hath  taken  hold  upon  me,  because  of  the  wicked  that  forsake  thy  laic. 

The  remembrance  of  the  Lord's  judgments  of  old,  while  it 
brings  comfort  to  his  people  as  regards  themselves,  stirs  up  a  poig- 
nancy of  compassionate  feeling  for  the  ungodly.  And  indeed  to  a 
feeling  and  reflecting  mind,  the  condition  of  the  world  must  excite 
commiseration  and  concern  !     A  "  whole  world  lying  in  wicked- 

'  1  Peter  i.  12.  2  o  pctcr  ;;   5_g  3  Isaiah  j;   g_j ,  ^  Micah  vii   jg 

5  lb.  vii.  19.  6  Psalm  xxv.  10.  i  Rom.  viii.  28. 


8G  EXPOSITION    OF    PSALM    CXIX. 

ness !'"  lying  therefore  in  ruins !  the  image  of  God  effaced !  the  pres- 
ence of  God  departed  !  "  Horror  hath  taken  hold  of  me  /"  to  see 
the  law  of  Him,  who  gave  being  to  the  world,  so  utterly  forsaken! 
so  much  light  and  love  shining  from  heaven  in  vain  !  The  earthly 
heart  cannot  endure  that  any  restraint  should  be  imposed  ;  much 
less  that  any  constraint,  even  of  love,  should  be  employed  to  change 
its  bias,  and  turn  it  back  to  its  God.  Are  you  then  a  believer'.2  then 
you  will  be  most  tender  of  the  honor  of  the  law  of  God.  Every 
stroke  at  his  law  you  will  feel  as  a  stroke  at  your  own  heart.  Are 
you  a  believer?  then  will  you  consider  every  man  as  your  brother ; 
and  weep  to  see  so  many  of  them  around  you,  crowding  the  broad 
road  to  destruction,  and  perishing  as  the  miserable  victims  of  their 
own  deceivings.  The  prospect  on  every  side  is,  as  if  God  were  cast 
down  from  his  throne,  and  the  creatures  of  his  hand  were  mur- 
dering their  own  souls. 

But  how  invariably  does  a  languor  respecting  our  own  eternal 
interest  affect  the  tenderness  of  our  regard  for  the  honor  of  our  God  ; 
so  that  we  can  look  at  "  the  wicked  that  forsake  God's  law"  with 
comparative  indifference  !  Awful  indeed  is  the  thought,  that  it 
ever  can  be  with  us  a  small  matter,  that  multitudes  are  sinking  ! 
going  down  into  perdition  !  with  the  name  of  Christ — under  the 
seal  of  baptism — partakers  of  the  means  of  Gospel  grace — yet  per- 
ishing !  Not  indeed  that  we  are  to  yield  to  such  a  feeling  of  "hor- 
ror" as  would  paralyze  all  exertion  on  their  behalf.  For  do  we 
owe  them  no  duty — no  prayer — no  labor  ?2  Shall  we  look  upon 
souls  hurrying  on  with  such  dreadful  haste  to  unutterable,  ever- 
lasting torments;  and  permit  them  to  rush  on  blinded,  unawakened, 
unalarmed  !  If  there  is  a  "horror"'  to  see  a  brand  apparently  fitting 
for  the  fire,  will  there  not  be  a  wrestling  endeavor  to  pluck  that 
brand  out  of  the  fire  ?  Have  we  quite  forgotten  in  our  own  case  the 
fearful  terrors  of  an  unconverted  state — the  Almighty  power  of 
wrath  and  justice  armed  against  us — the  thunder  of  that  voice — 
"  Vengeance  belongeth  unto  me,  I  will  recompense,  saith  the 
Lord  ?"3  Oh  !  if  the  love  of  the  Saviour  and  the  love  of  souls  were 
reigning  with  more  mighty  influence  in  our  hearts,  how  much 
more  devoted  should  we  be  in  our  little  spheres  of  labor !  how  much 
more  enlarged  in  our  supplications,  until  all  the  kingdom  of  Satan 
were  subject  to  the  obedience  of  the  Son  of  God,  and  conquered  by 
the  force  of  his  omnipotent  love  ! 

But  if  the  spirit  of  David,  renewed  but  in  part,  was  thus  fdlcd 
with  horror  in  the  contemplation  of  the  wicked,  what  must  have 
been  the  affliction — what  the  intensity  of  His  sufferings,  "who  was 
hol}T,  harmless,  undefiled,  separate  from  sinners"4 — yea,  "  of  purer 
eyes  than  to  behold  iniquity"3 — during  thirty-three  years  of  con- 
tinued contact  with  a  world  of  sin?  What  shall  we  say  of  the 
condescension  of  his  love,  in  wearing  "the  likeness  of  sinful  flesh"6 


1  1  John  v.  19.  2  Acts  xvii.  16—18.  3  Hcb.  x.  30,  with  Deut.  xxxii.  35. 

4  Heb.  vii.  26.  5  Hab.  i.  13.     Compare  Psalm  v.  5.  6  Rom.  viii.  3. 


verse  54.  87 

— dwelling  among  sinners — yea,  "receiving  sinners,  and  eating 
with  them  I"1 

Blessed  Spirit !  impart  to  us  more  of  "  the  mind  that  was  in 
Christ  Jesus !"  that  the  law  of  God  may  be  increasingly  pre- 
cious in  our  eyes,  and  that  we  may  be  "exceedingly  jealous  for  the 
Lord  God  of  Hosts !"  Help  us  by  thy  gracious  influence,  to  plead 
with  sinners  for  God,  and  to  plead  for  sinners  with  God  ! 

54.   Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage. 

Come,  Christian  pilgrim,  and  beguile  your  wearisome  journey 
heavenward  by  '•'  singing  the  Lord's  song  in  this  strange  land."* 
With  "  the  statutes  of  God"  in  your  hand  and  in  your  heart,  you 
are  furnished  with  a  song  for  every  step  of  your  way — "  The  Lord 
is  my  shepherd  ;  I  shall  not  want.  He  maketh  me  to  lie  down  in 
green  pastures ;  he  leadeth  me  beside  the  still  waters.  He  restoreth 
my  soul :  he  leadeth  me  in  the  paths  of  righteousness  for  his  name's 
sake.  Yea,  though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil ;  for  thou  art  with  me ;  thy  rod  and  thy 
staff,  they  comfort  me.  Thou  preparest  a  table  before  me  in  the 
presence  of  mine  enemies :  thou  anointest  my  head  with  oil ;  my 
cup  runneth  over.  Surely  goodness  and  mercy  shall  follow  me  all 
the  days  of  my  life ;  and  I  will  dwell  in  the  house  of  the  Lord  for- 
ever."3 How  delightfully  does  this  song  bring  before  you  Him,  who 
having  laid  down  his  life  for  you,  engages  himself  as  your  Provider, 
your  Keeper,  your  Guide,  your  faithful  and  unchangeable  friend ! 
Such  a  song  therefore  will  smooth  your  path,  and  reconcile  you  to 
the  many  inconveniences  of  the  way ;  while  the  recollection,  that 
this  is  only  "  the  house  of  your  irilgr  image"  and  not  your  home  ; 
and  that  "  there  remaineth  a  rest  for  the  people  of  God","4  will  sup- 
port the  exercise  of  faith  and  patience  to  the  end.  How  striking 
the  contrast  between  the  wicked  that  forsake  the  law,  and  the 
Christian  pilgrim,  who  makes  it  the  subject  of  his  daily  song,  and 
the  source  of  his  daily  comfort !  Yes,  these  same  statutes,  which 
are  the  yoke  and  burden  of  the  ungodly,  lead  the  true  servant  of 
the  Lord  from  pleasure  to  pleasure ;  and,  cherished  by  their  vigor- 
ous influence,  his  way  is  made  easy  and  prosperous.  Evidently, 
therefore,  our  knowledge  and  delight  in  the  Lord's  statutes  will 
furnish  a  decisive  test  of  our  real  state  before  him. 

But  what  reason  have  we  every  moment  to  guard  against  the 
debasing,  stupefying  influence  of  the  world,  which  makes  us  forget 
the  proper  character  of  a  pilgrim  !  And  what  an  habitual  conflict 
must  be  maintained  with  the  sloth  and  aversion  of  a  reluctant 
heart  to  maintain  our  progress  in  the  journey  towards  Zion  ! 
Reader !  have  you  entered  upon  a  pilgrim's  life  ?  Then  what  is 
your  solace  and  refreshment  on  the  road  ?  It  is  dull,  heavy,  weari- 
some, to  be  a  pilgrim  without  a  "song"  And  yet  it  is  only  the 
blessed  experience  of  the  Lord's  statutes  that  will  tune  our  "  song." 
"  If  therefore  you  have  tasted  that  the  Lord  is  gracious,"6  if  "  he 

1  Luke  xv.  2.         2  ps.  cxxxvii.  4.         3  Ps.  xxiii.        4  Heb.  iv.  9.        5  1  Pet.  ii.  3. 


88  EXPOSITION    OF    PSALM    CXIX. 

has  thus  put  a  new  song  into  your  mouth,"1  oh !  do  not  suffer  any 
carelessness  or  neglect  to  rob  you  of  this  heavenly  anticipation. 
And,  that  your  lips  be  not  found  mute,  seek  to  keep  your  heart  in 
tune.  Seek  to  maintain  a  lively  contemplation  of  the  place  whither 
you  are  going — of  Him,  who  as  your  "  forerunner  is  for  you  en- 
tered"2 thither — and  of  the  prospect,  that,  having  "  prepared  a  place 
for  you,  he  will  come  again,  and  take  you  to  himself;  that  where 
he  is,  there  you  may  be  also."3  In  this  spirit,  and  with  these  hopes 
before  you,  you  may  take  up  your  song — "  O  God,  my  heart  is 
fixed :  I  will  sing,  and  give  praise.  I  will  bless  the  Lord  at  all 
times — his  praise  shall  continually  be  in  my  mouth."4  Thus  may 
you  go  on  your  pilgrimage,  "  singing  in  the  ways  of  the  Lord,"5 
and  commencing  a  song  below,  which  in  the  world  of  praise  above, 
shall  never,  never  cease.6 

55.  I  have  remembered  thy  name,  O  Lord,  in  the  night,  and  have  kept  thy  law. 

How  did  this  man  of  God  live  in  the  statutes  of  God  !  In  the 
day  they  were  his  pilgrim  song — in  the  night  his  happy  medita- 
tion.7 And  truly  if  we  can  ever  spend  the  waking  moments  of  the 
night  with  God,  "the  darkness  is  no  darkness  with  us,  but  the 
night  shineth  as  the  day."  Many  a  tried  believer  has  found  this 
cordial  for  the  restlessness  of  a  wakeful  night  more  restorative  to 
the  quiet  and  health  of  his  earthly  frame,  than  the  most  sovereign 
specifics  of  the  medical  world.  "So  he  giveth  his  beloved  sleep."8 
And  if  in  any  "  night"  of  affliction  we  feel  the  hand  of  the  Lord 
grievous  to  us,  do  we  not  find  in  "  the  remembrance  of  the  Lord" 
a  never-failing  support?  What  does  our  darkness  arise  from,  but 
from  our  forgetfulness  of  God,  blotting  out  for  awhile  the  lively  im- 
pressions of  his  tender  care,  his  unchanging  faithfulness,  and  his 
mysterious  methods  of  working  his  gracious  will  ?  And  to  bring 
up  as  it  were  from  the  grave,  the  remembrance  of  God's  name,  as 
manifested  in  his  promises,  and  in  the  dispensation  of  his  love ;  this 
is  indeed  the  "  light  that  is  sown  for  the  righteous,"9  and  which 
"  springeth  up  out  of  darkness."10  It  is  to  eye  the  character  of 
the  Lord  as  All-wise  to  appoint,  Almighty  to  secure,  All-compas- 
sionate to  sympathize  and  support.  It  is  to  recollect  him  as  a 
"father  pitying  his  children;"11  as  a  "friend  that  loveth  at  all  times,'"12 
and  that  "  sticketh  closer  than  a  brother."13  And  even  in  those 
seasons  of  depression,  when  un watchfulness  or  indulgence  of  sin 
have  brought  the  darkness  of  night  upon  the  soul,  though  "the 
remembrance  of  the  name  of  the  Lord1'  may  be  grievous,  yet  it 
opens  the  way  to  consolation.  It  tells  us,  that  there  is  a  way  made 
for  our  return  ;  that  "  the  Lord  waiteth,  that  he  may  be  gracious  ;"" 
and  that  in  the  first  step  of  our  return  to  our  father,  we  shall  find 
him  full  of  mercy  to  his  backsliding  children.15  Thus,  though 
"weeping  may  endure  for  a  night,  joy  comcth  in  the  morning."16 

i  Ps.  xl.  3.  2  Heb.  vi.  20.  3  jnhn  xiv.  2,  3.  <  Ps.  cviii.  1 ;  xxxiv.  1. 

5  lb.  cxxxviii.  5.  6  Rev.  iv.  8.  '  Ps.  lxiii.  5,  6.  8  lb.  cxxvii.  2. 

9  lb.  xcvii.  11.  10  lb.  cxii.  4.  ll  lb.  ciii.  13.  M  Prov.  xvii.  17. 

13  lb.  xviii.  24.  »  Isa.  xxx.  18.  15  See  Luke  xv.  20—24.        »s  Ps.  xxx.  5. 


VERSE    56.  °9 

Study  the  Lord's  revelation  of  his  own  name,  and  what  more 
full  perception  can  we  conceive  of  its  support  in  the  darkest  mid- 
nio-ht  of  tribulations  3     "  And  the  Lord  descended  in  the  cloud  and 
stood  with  him,  (Moses,)  and  proclaimed  the  name  of  the  Lord 
And  the  Lord  passed  by  before  him,  and  proclaimed—  1  he  Lord 
the  Lord  God,  merciful  and  gracious,  long  suffering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  forgiving  ini- 
quity, transgression,  and  sin,  and  that  will  by  no  means  clear  the 
cruiltv  »>     Can  we  wonder  that  such  a  name  as  this  should  be  ex- 
hibited as  a  ground  of  trust  ?     «  The  name  of  the  Lord  is  a  strong 
tower;  the  righteous  runneth  into  it  and  is  safe."     "They  that 
know  thy  name  will  put  their  trust  in  thee. ■»     Even  our  suffering 
Lord  appears  to  have  derived  support  from  "  the  remembrance  of 
the  name  of  the  Lord  in  the  night"  of  desertion-"  O  my  God   I 
cry  in  the  day-time,  and  thou  hearest  not;  and  in  the  night-season, 
and  am  not  silent.     But  thou  art  holy,  0  thou  that  inhabitest  the 
praises  of  Israel."3     And  from  the  experience  of  this  source  of  con- 
solation, we  find  the  tempted  Saviour  directing  his  tempted  people 
to  the  same  support-"  Who  is  among  you  that  feareth  the  Lord 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness,  and 
hath  no  light?  let  him  trust  in  the  name  of  the  Lord,  and  stay 
upon  his  God."4  .       ,      1  .      .  . 

The  main  principles  of  the  Gospel  are  involved  in  this  remem- 
brance of  the  Lord's  name.  Memory  is  the  storehouse,  in  which 
the  substance  of  our  knowledge  is  treasured  up.  Recollections 
without,  faith  are  shadowy  notions.  But  we  have  confidence  that 
our  God  in  himself-and  as  engaged  to  us-is  all  that  the  Bible 
declares  him  to  be.  How  vast  then  are  our  obligations  to  his  dear 
Son— the  only  medium  by  which  his  name  could  be  known  or  re- 
membered-" vho  hath"  so  "declared  him!"5  And  there  is  the 
spring  of  practical  religion.  We  shall  «keep  his  law,'  when  we 
-remember  his  name."  A  sense  of  our  obligations  will  impel  us 
forward  in  diligence,  heavenly-mindedness,  and  self-devotedness  in 
our  appointed  sphere.  Obedience  will  partake  far  more  of  the  char- 
acter of  privilege  than  of  duty,  when  an  enlightened  knowledge  ot 
God  is  the  principle  of  action. 

56.   This  I  had,  because  I  kept  thy  precepts. 

How  is  it,  believer,  that  you  are  enabled  to  "sing  of  the  Lord's 
statutes" -^A  to  -remember  his  name  T  This  you  have,  be- 
cause you  keep  his  precepts.  Thus  you  are  able  to  tell  the  world 
that  "in  keeping  his  commandments  there  is  great  reward  —that 
the"  work  o Righteousness  is  peace;  and  the  effect  of  righteous- 
ness, quietness,  and  assurance  for  ever.";  Christian  let  your  tes- 
timony be  clear  and  decided— that  ten  thousand  worlds  cannot  be- 
stow the  happiness  of  one  day's  devotedness  to  the  service  of  your 

i  Exod.  xxxiv.  5-7.  *  Prov.  xvhi.  10.    Ps.  ix.  10.  >  ?*•  xxii.  2,  3. 

4  Isaiah  1.  10.  5  John  i.  18;  also  xiv.  6.     Matt.  Xi.  il. 

e  Psalm  xix.  11.  '  Isaiah  xxxii.  17. 


90  EXPOSITION    OF    PSALM    CXIX. 

Lord.  For  is  it  not  in  this  path  that  you  realize  fulness  of  joy  in 
"  fellowship  with  the  Father,  and  with  his  Son  Jesus  Christ  ?"  "  He 
that  hath  my  commandments,  and  keepeth  them,  he  it  is  that  lov- 
eth  me ;  and  he  that  loveth  me  shall  be  loved  of  my  Father ;  and  I 
will  love  him,  and  will  manifest  my self 'to  him — my  Father  will  love 
him;  and  we  will  come  unto  him,  and  make  our  abode  with  him."1 
If  you  were  walking  more  closely  with  God  in  "  the  obedience  of 
faith,"  the  world  would  never  dare  to  accuse  religion  as  the  source 
of  melancholy  and  despondency.  No  man  has  any  right  to  the 
hope  of  happiness  in  a  world  of  tribulation,  but  he  that  seeks  it 
in  the  favor  of  his  God.  Nor  can  any  enjoy  this  favor,  except  as 
connected,  in  the  exercise  of  faith,  with  conformity  to  the  will,  and 
delight  in  the  law,  of  his  God.  Thus  not  only  are  "  the  stat- 
utes of  the  Lord  right,"  but  they  "  rejoice  the  heart."2  There  is  a 
sweetness  and  satisfaction  in  the  work,  as  well  as  a  good  flowing 
out  of  it — a  current  as  well  as  a  consequent  privilege — cheering  the 
soul  in  the  act  of  exercise,  just  as  the  senses  are  regaled  at  the 
very  instant  with  the  object  of  their  gratification. 

But  let  us  remark  how  continually  David  was  enriching  his  trea- 
sury of  spiritual  experience  with  some  fresh  view  of  the  dealings 
of  God  with  his  soul;  some  answer  to  prayer,  or  some  increase  of 
consolation,  which  he  records  for  his  own  encouragement,  and  for 
the  use  of  the  Church  of  God.  Let  us  seek  to  imitate  him  in  this 
respect ;  and  we  shall  often  be  enabled  to  say  as  he  does,  "  This  I 
had" — this  comfort  I  enjoyed — this  support  in  trouble — this  remark- 
able manifestation  of  his  love — this  confidence  I  was  enabled  to 
maintain — not  this  I  hoped  for- — but  "  this  1  had" — it  was  made 
my  own,  "  because  I  kept  thy  precepts"  And  how  important,  in 
the  absence  of  spiritual  enjoyment,  to  examine,  "is  there  not  a 
cause  ?"  and  what  is  the  cause  ?  Have  not  "  strangers  devoured 
my  strength  ;  and  I  knew  it  not?"3  Is  the  Lord  "with  me  as  in 
months  past?4 — with  me  in  my  closet? — with  me  in  my  family? — 
with  me  at  my  table? — with  me  in  my  daily  employments  and  in- 
tercourse with  the  world?  When  I  hear  the  faithful  people  of  God 
telling  of  his  love,  and  saying,  "  This  I  had"  must  I  not,  if  una- 
ble to  join  their  cheerful  acknowledgment,  trace  it  to  my  unfaith- 
ful walk,  and  say,  "  This  I  had"  not,  because  I  have  failed  in 
obedience  to  thy  precepts;  because  I  have  been  careless  and  self- 
indulgent;  because  I  have  slighted  thy  love;  because  I  have 
"  grieved  thy  Holy  Spirit,"  and  forgotten  to  ask  for  the  '•'  old  paths, 
that  I  might  walk  therein,  and  find  rest  to  my  soul  ?"s  Oh  let  this 
scrutiny  and  recollection  of  our  ways  realize  the  constant  need  of 
the  finished  work  of  Jesus,  as  our  ground  of  acceptance,  and  source 
of  strength.  This  will  bring  healing,  restoration,  increasing  de- 
voted ness,  tenderness  of  conscience,  circumspection  of  walk,  and  a 
determination  not  to  rest,  until  we  can  make  this  grateful  acknowl- 
edgment our  own.     At  the  same  time,  instead  of  boasting  that 

1  John  xiv.  21,  23,  with  1  John  i.  3,  4 ;  iii.  24.  2  Psalm  xix.  8. 

3  Hosea  vii.  9.  4  Job  xxix.  2.  5  jer.  vi.  16. 


VERSE   57.  91 

our  own  arm,  our  own  diligence,  or  holiness,  "have  gotten  us"  into 
this  favor,  we  shall  cast  all  our  attainments  at  the  feet  of  Jesus, 
and  crown  him  Lord  of  all  for  ever. 


PART    VIII. 


57.    Thou  art  my  portion,  O  Lord  ;  1  have  said  that  I  would  keep  thy  words. 

Man,  as  a  dependent  being,  must  be  possessed  of  some  portion. 
He  cannot  live  upon  himself.  He  must  also  have  a  large  portion, 
because  the  powers  and  capacities  to  be  filled  are  large.  If  he  has 
not  a  satisfying  portion,  he  is  a  wretched  empty  creature.  But 
where  and  how  shall  he  find  this  portion  ?  "  There  be  many  that 
say,  Who  will  show  us  any  good?  Lord,  lift  thou  up  the  light  of 
thy  countenance  upon  us!"1  Oh!  the  goodness  of  the  Lord,  in 
having  offered  himself  as  the  portion  of  an  unworthy  sinner,  and 
having  engaged  to  employ  his  perfections  for  his  happiness  !  Oh ! 
the  folly,  and  madness,  and  guilt,  of  the  sinner,  in  choosing  his 
"  portion  in  this  life  ;"2  as  if  there  were  no  God  on  the  earth,  no 
way  of  access  to  him,  or  no  happiness  to  be  found  in  him  !  That 
such  madness  should  be  found  in  the  heart  of  man,  is  a  most  af- 
fecting illustration  of  his  departure  from  God;  but  that  God?  sown 
people  should  commit  these  two  evils — forsaking  the  fountain  of 
living  waters,  and  hewing  out  broken  cisterns  for  themselves — is 
the  fearful  astonishment  of  heaven  itself.3 

But  we  cannot  know  and  enjoy  God  as  our  portion,  except  as  he 
has  manifested  himself  in  his  dear  Son.  And  in  the  knowledge 
and  enjoyment  of  him,  can  we  envy  those,  who  "in  their  lifetime 
receive  their  good  things,"4  and  therefore  have  nothing  more  to  ex- 
pect? Never  indeed  does  the  poverty  of  the  worldling's  portion  ap- 
pear more  striking  than  when  contrasted  with  the  enjoyment  of  a 
child  of  God5 — "Soul,"  said  the  rich  fool,  "thou  hast  much  goods 
laid  up  for  many  years."  But  God  said,  "  This  night  thy  soul  shall 
be  required  of  thee."6  Augustine's  prayer  was,  "  Lord,  give  mc  thy- 
self!"7 And  thus  the  believer  exults,  "  Whom  have  I  in  heaven  but 
thee?  and  there  is  none  upon  earth  that  I  desire  but  thee.  Return 
unto  thy  rest,  O  my  soul.  The  Lord  himself  is  the  portion  of  mine 
inheritance  and  of  my  cup.  Thou  maintainest  my  lot.  The  lines 
are  fallen  unto  me  in  pleasant  places,  yea  I  have  a  goodly  heritage. 
1  will  bless  the  Lord  who  hath  given  me  counsel."s 

i  Psalm  iv.  6.  2  ih.  xvii.  14.  3  Jer.  ii.  13,  13. 

*  Luke  xvi.  25;  vi.  24.  s  Comp.  Psalm  xvii.  14,  15.  6  Luke  xii.  19,  20. 

7  Da  mihi  te,  Domine.  8  Psalm  lxxiii.  25;  cxvj.  7;  xvi.  5 — 7. 


92  EXPOSITION    OF    PSALM    CXIX. 

Elsewhere  the  believer  makes  this  confession  to  himself — "The 
Lord  is  my  portion — saith  my  soul?1  Here,  as  if  to  prove  his  sin- 
cerity, he  "  lifts  up  his  face  unto  God."2 — "  Thou  art  my  portion, 
O  Lord?  And  surely  the  whole  world  cannot  weigh  against  the 
comfort  of  this  Christian  confidence.  For  it  is  as  impossible,  that 
his  own  people  should  ever  be  impoverished,  as  that  his  own  per- 
fections should  moulder  away.  But  a  portion  implies  not  a  source 
of  ordinary  pleasure,  but  of  rest  and  satisfaction,  such  as  leaves 
nothing  else  to  be  desired.  Thus  the  Lord  can  never  be  enjoyed, 
even  by  his  own  children — except  as  a  portion — not  only  above 
all,  but  in  the  place  of  all.  Other  objects  indeed  may  be  subordi- 
nately  loved;  but  of  none  but  himself  must  we  say — "He  is  alto- 
gether lovely?4  "  In  all  things  he  must  have  the  pre-eminence"3 — 
one  with  the  Father  in  our  affections,  as  in  his  own  subsistence.6 
The  moment  that  any  rival  is  allowed  to  usurp  the  throne  of  the 
heart,  we  open  the  door  to  disappointment  and  unsatisfied  desires. 

But  if  we  take  the  Lord  as  our  "portion."  we  must  take  him  as 
our  king.  "  I  have  said — this  is  my  deliberate  resolution, — that  I 
woidd  keep  thy  words?  Here  is  the  Christian  complete— taking  the 
Lord  as  his  " ptortion?  and  his  word  as  his  rule.  And  what  ener- 
gy for  holy  devotedness  flows  from  the  enjoyment  of  this  our  heav- 
enly portion  !  Thus  "  delighting  ourselves  in  the  Lord,  he  gives 
us  our  heart's  desire  ;"6  and  every  desire  identifies  itself  with  his 
service.  All  that  we  are  and  all  that  we  have,  are  his  ;  cheerfully 
surrendered  as  his  right,  and  willingly  employed  in  his  work.  Thus 
do  we  evidence  our  interest  in  his  salvation  ;  for  "  Christ  became 
the  author  of  eternal  salvation  unto  all  them  that  obey  him?7 

Reader !  inquire — was  my  choice  of  this  Divine  portion  con- 
siderate, free,  unreserved  ?  Am  I  resolved  that  it  shall  be  steadfast 
and  abiding  ?  that  death  itself  shall  not  separate  me  from  the  en- 
joyment of  it?  Am  I  ready  to  receive  a  Sovereign  as  well  as  a 
Saviour  ?s  Oh  !  let  me  have  a  whole  Christ  for  my  portion !  Oh  ! 
let  him  have  a  whole  heart  for  his  possession.  Oh !  let  me  call 
nothing  mine  but  Him. 

58.  I  entreated  thy  favor  with  yny  whole  heart ;  be  merciful  unto  me  according 

to  thy  word. 

Delight  in  the  Lord  as  our  "portion?  naturally  leads  us  to 
"  entreat  his  favor''  as  "  life,"9  and  "  better  than  life,"10  to  our  souls. 
And  if  we  have  "  said,  that  we  would  keep  his  words?  we  shall 
still  "entreat  his  favor"  to  strengthen  and  encourage  us  in  his 
way.  We  shall  "  entreat  it  with  our  whole  hearts?  as  though  we 
felt  our  infinite  need  of  it,  and  were  determined  to  wrestle  for  it  in 
Jacob's  spirit—"  I  will  not  let  thee  go,  except  thou  bless  me."11  If 
we  have  known  what  unspeakable  happiness  it  is  to  be  brought  into 
the  favor  of  God,  "by  the  blood  of  Christ;"12  and  if  "by  him  also 

1  Lam.  iii.  24.  2  John  xxi.  17.  Job  xxii.  2(>.      3  Cant,  v  U).  *  Col.  i.  18. 

s  John  x.  30.  6  Psalm  xxxvii.  4.  7  Heb.  v.  9.  8  See  Acts  v.  31. 

s  Psalm  xxx.  5.         10  lb.  Ixiii.  3.  u  Gen.xxxii.2G.     >2  Eph.  ii.  13. 


verse  59.  93 

we  have  access  unto  that  grace  wherein  we  stand,"1  how  shall  we 
prize  the  sense  of  Divine  favor,  the  light  of  our  Father's  counte- 
nance !  We  shall  never  be  weary  of  this  source  of  daily  enjoyment. 
It  is  to  us  as  the  light  of  the  sun.  which  shineth  every  day  with  re- 
newed and  unabated  pleasure.  We  "joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have  now  received  the  atonement."2 
Mercy,  however,  is  the  source  of  that  " favor  which  we  entreat ;" 
and  the  word  is  the  warrant  of  our  expectation — "  Be  merciful 
unto  us,  according  to  thy  word."  As  sinners,  we  need  this 
"favor."  As  believers,  we  "  entreat"  it  in  the  assurance  that 
praying  breath,  as  the  breath  of  faith,  will  not  be  spent  in  vain. 
Any  indulged  indolence,  or  neglect,  or  unfaithfulness — relaxing  our 
diligence,  and  keeping  back  the  "  xohole  'heart"  from  God — will 
indeed  never  fail  to  remove  the  sunshine  from  the  soul.  But  the 
blood  of  Christ  still  opens  the  way  of  return  to  the  backslider,  even 
though  he  may  have  wandered,  as  it  were,  to  the  ends  of  the  earth. 
For  "if  from  thence  thou  shall  seek  the  Lord  thy  God,  thou  shalt 
find  him,  if  thou  seek  him  with  all  thine  heart  and  cdl  thy  soul."z 
"  A  whole  heart"  in  seeking  the  Lord,  is  the  seal  of  the  Lord's 
heart  in  returning  to  us — u  1  will  rejoice  over  them,"  saith  he,  "  to 
do  them  good :  and  I  will  plant  them  in  this  land  assuredly,  with 
my  whole  heart  and  with  my  whole  soul."4 

Reader !  if  you  are  a  child  of  God,  the  favor  of  God  will  be  to 
you  the  "  one  thing  needful."  In  other  things,  you  will  not  ven- 
ture to  choose  for  yourself;  "for  who  knoweth  what  is  good  for 
man  in  this  life?"5  But  in  this  choice  you  will  be  decided.  This 
grand,  incomparable  desire  will  fill  your  heart.  This  will  be  to 
you  as  the  portion  of  ten  thousand  worlds.  Nothing  will  satisfy 
besides. 

59.  1  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies. 

The  Psalmist's  determination,  lately  mentioned,  to  keep  God's 
word,  was  not  a  hasty  impulse,  but  a  considerate  resolve,  the  result 
of  much  thinking  on  his  former  ivays  of  sin  and  folly.  How  many, 
on  the  other  hand,  seem  to  pass  through  the  world  into  eternity 
without  a  serious  "  thought  on  their  ways !"  Multitudes  live  for 
the  world — forget  God  and  die  !  This  is  their  history.  What 
their  state  is,  is  written  as  with  a  sunbeam  in  the  word  of  truth — 
'•'  the  wicked  shall  be  turned  into  hell,  and  all  the  nations  that  for- 
get God."0  When  "no  man  repenleth  him  of  his  wickedness,  say- 
ing, What  have  I  done  ?"7 — this  banishing  of  reflection  is  the  char- 
acter and  ruin  of  an  unthinking  world.  Perhaps  one  serious 
thought  might  be  the  new  birth  of  the  soul  to  God — the  first  step 
of  the  way  to  heaven.  For  when  a  man  is  arrested  by  the  power 
of  grace,  he  is  as  one  awaking  out  of  sleep,  lost  in  solemn  and 
serious  thought, — '  What  am  I?8  where  am  I?  what  have  I  been? 

i  Rom.  v.  1,  2.  2  lb.  v.  11.  3  Deut  iv.  29.  <  Jer.  xxxii.  41. 

5  Eccl.  vi.  12.  6  psaim  jx.  17.  7  jer.  viii.  6. 

8  How  utterly  unmeaning  was  the  celebrated  aphorism  of  antiquity,  "  Know  thyself," 
until  explained  and  illustrated  by  the  light  of  Revelation ! 


94  EXPOSITION    OF    PSALM    CXIX. 

what  have  I  been  doing?  I  have  a  soul,  which  is  my  everlasting 
all — yet  a  soul  without  a  Saviour — lost — undone.  What  is  my 
prospecL  for  its  happiness  1  Behind  me  is  a  world  of  vanity,  an 
empty  void.  Before  me  a  fearful  unknown  eternity.  Within  me 
an  awakened  conscience,  to  remind  me  of  an  angry  God,  and  a 
devouring  hell.  If  I  stay  here,  I  perish  ;  if  I  go  forward,  I  perish  ; 
if  I  return  home  to  my  offended  Father,  I  can  but  perish.'1  The 
resolution  is  formed,  '"1  will  arise,"2  and  fight  my  way  through  all 
difficulties  and  discouragements  to  my  Father's  house.'  Thus  does 
every  prodigal  child  of  God  "come  to  himself;"  and  this  his  first  step 
of  return  to  his  God3  involves  the  whole  work  of  repentance.  The 
wanderer  thinks  on  his  own  ways,  and  turns  his  feet  unto  the  tes- 
timonies of  his  God;  witnessing,  to  his  joyful  surprise,  every  hin- 
drance removed,  the  way  marked  with  the  blood  of  his  Saviour, 
and  his  Father's  smiles  in  this  way  welcoming  his  return  home- 
ward. This  turn  is  the  practical  exercise  of  a  genuine  faith; 
and  "  because  he  considereth,  and  turneth  away  from  all  his  trans- 
gressions that  he  hath  committed,  he  shall  surely  live — he  shall  not 
die  !"« 

But  this  considerate  exercise  is  needed  not  only  upon  the  first  in- 
stance into  the  ways  of  God,  but  in  every  successive  step  of  our 
path.  It  will  form  the  habit  of  daily  "  communion  with  our  own 
heart;"5  without  which,  disorder  and  confusion  will  bewilder  our 
steps.  Probably  David  did  not  know  how  far  his  feet  had  back- 
slidden from  the  ways  of  his  God,  until  this  serious  consideration 
of  his  state  brought  conviction  to  his  soul — so  imperceptible  is  the 
declining  of  the  heart  from  God  !  Nor  is  it  a  few  transient  thoughts 
or  resolutions,  that  will  effect  this  turn  of  the  heart  to  God.  A  man 
may  maintain  a  fruitless  struggle  to  return  to  God  for  many 
years  in  sincerity  and  earnestness ;  while  the  simple  act  of  faith 
in  the  power  and  love  of  Jesus  will  at  once  bring  him  back.  Thus 
while  "  thinking  on  his  ways"  let  him  walk  in  Christ  as  the  way 
of  return — and  he  will  walk  in  the  way  of  God's  testimonies  with 
acceptance  and  delight.  In  this  spirit  of  simplicity,  he  will  be  ready 
to  listen  to  the  first  whisper  of  the  convincing  voice  of  the  Spirit, 
which  marks  the  early  steps  of  secret  declension  from  God.6  He 
will  also  thankfully  accept  the  chastening  rod,  as  the  Lord's  ap- 
pointed instrument  of  restoring  his  wandering  children  to  himself. 
For  so  prone  are  they  to  turn  their  feet  away  from  the  Lord— so 
continually  are  they  "turning  aside  like  a  deceitful  bow,"7 — and  so 
deaf  are  they  from  the  constitution  of  their  sinful  nature,  to  the  or- 
dinary calls  of  God,  that  in  love  and  tender  faithfulness  to  their 
souls,  is  he  often  constrained  by  the  stroke  of  his  heavy  hand  to 
arrest  them  in  their  career  of  thoughtlessness,  and  turn  them  back 
to  himself.  Most  suitable  then  for  such  a  state  is  the  prayer  of 
Basil — "  Give  me  any  cross,  that  may  bring  me  into  subjection  to 
thy  cross  ;  and  save  me  in  spite  of  myself !" 

I  Compare  2  Kings  vii.  4.  2  Luke  xv.  18.  3  lb.  17.  4  Ezek.  xviii.  28. 

5  Psalm  iv.  4.  6  See  Isa.  xxx.  21.       7  Psalm  lxxviii.  57. 


VERSE   60.  95 

60.  J  made  haste,  and  delayed  not  to  keep  thy  commandments. 

A  superficial  conviction  brings  with  it  a  sense  of  duty  with- 
out constraining  to  it.  Men  stand  reasoning  and  doubting,  instead 
of  making  haste.  But  a  sound  conviction  sweeps  away  all  excuses 
and  delays.  No  time  will  be  lost  between  making  and  perform ino- 
resolutions.  Indeed,  in  a  matter  of  life  and  death — of  eternal  life 
and  eternal  death1 — the  call  is  too  clear  for  debate,  and  there  is  no 
room  for  delay.  Many  a  precious  soul  has  been  lost  by  waiting  for 
"a  more  convenient  season"2 — a  period,  which  probably  may  never 
arrive,  and  which  the  wilful  neglect  of  present  opportunity  provokes 
God  to  put  far  away.  To-day  is  God's  time.  To-morrow  ruins 
thousands.  To-morrow  is  another  world.  "  To-day — while  it  is 
called  to-day;  if  you  will  hear  his  voice"3 — "make  haste,  and  de- 
lay not."  Resolutions,  however  sincere,  and  convictions,  however 
serious,  <;will  pass  away  as  the  morning  cloud  and  as  the  early 
dew,"4  unless  they  are  carefully  cherished,  and  instantly  improved. 
The  bonds  of  iniquity  will  soon  prove  too  strong  for  the  bonds  of 
your  own  resolutions;  and  in  the  first  hour  of  temptation,  convic- 
tions, left  to  chance  to  grow,  will  prove  as  powerless  as  the  "seven 
green  withs"  to  bind  the  giant  Samson.5  If  ever  delays  are  danger- 
ous, much  more  are  they  in  this  concern  of  eternity.  If,  therefore, 
convictions  begin  to  work,  instantly  yield  to  their  influence.  If  any 
worldly  or  sinful  desire  is  touched,  let  this  be  the  moment  for  its 
crucifixion.  If  any  affection  is  kindled  towards  the  Saviour,  give 
immediate  expression  to  its  voice.  If  any  grace  is  reviving,  let  it 
be  called  forth  into  instant  duty.  This  is  the  best — the  only — ex- 
pedient to  fix  and  detain  the  motion  of  the  Spirit  now  striving  in 
the  heart :  and  who  knoweth  but  the  improvement  of  the  present 
advantage  may  be  the  moment  of  victory  over  difficulties  hitherto 
found  insuperable,  and  may  open  the  path  to  heaven  with  less  in- 
terruption, and  more  steady  progress? 

It  is  from  the  neglect  of  this  "haste"  that  convictions  often 
alternately  ebb  and  flow  so  long,  before  they  settle  in  a  sound 
conversion.  Indeed  the  instant  movement — ;'  making  haste  and 
delaying  not" — marks  the  principle  of  the  spiritual  life.  Thus 
was  the  prodigal's  resolution  no  sooner  formed  than  in  action.  He 
said,  "  I  will  arise  and  go  to  my  father — and  he  arose,  and  came 
to  his  father."6  When  Matthew  heard  the  voice — "  Follow  me— he 
left  all,  rose  up  and  followed  him."7  When  Zaccheus  was  called 
from  the  top  of  the  sycamore-tree,  "  Make  haste,  and  come  down. 
for  to-day  I  must  abide  at  thy  house — he  made  haste,  and  came 
down,  and  received  him  joyfully."8 

Ah  !  as  you  prize  a  hope  for  eternity ;  as  you  wish  to  "  flee  from 
the  wrath  to  come,"  and  to  "  flee  for  refuge  to  the  hope  set  before 
you" — beware  of  smothering  early  convictions.  They  may  prove 
the  first  dawn  of  eternal  day  upon  the  soul — the  first  visit  of  the 

1  See  Deut.  xxx.  18.  2  Acts  xxiv.  25.  3  Heb.  iv.  7.  4  Hosea  vi.  4. 

s  Judges  xvi.  9.        6  Luke  xv.  18—20.  t  ib.  v.  27,  28.    Comp.  Matt.  iv.  18—22. 

8  Luke  xix.  5,  6.     Compare  also  the  example  of  Paul,  Gal.  i.  15,  16. 


96  EXPOSITION    OF    PSALM    CXIX. 

quickening  spirit  of  the  heart.  Guard  them  with  unceasing  watch- 
fulness. Nourish  them  with  believing  prayer.  "  Exercise"  them 
"unto"  practical  "godliness."1  "Quench  not  the  Spirit."2  Let  not 
the  spark  be  extinguished  by  opposition  of  the  world.  Let  it  not 
expire  for  want  of  the  fuel  of  grace.  Let  it  not  lie  dormant  or  in- 
active. "  Stir  up  the  gift  of  God  which  is  in  thee."3  Every  exer- 
cise, every  motion,  adds  grace  to  grace,  and  increases  its  vigor, 
health,  and  fruitf ulness.  The  more  we  do,  the  more  we  find  we 
can  do.  The  withered  hand,  whenever  stretched  forth  in  obedience 
to  the  Saviour's  word,  and  in  dependence  on  his  grace,  will  never 
fail  of  a  supply  of  spiritual  strength.4  Every  successive  act  strength- 
ens the  disposition,  until  a  continued  succession  has  formed  a 
ready  and  active  habit  of  godliness.  Thus  the  Lord  works  in  set- 
ting us  to  work.  Therefore  think — determine — turn — "  make  haste, 
and  delay  not;  and  we  wish  you  God  speed  ;"  "  we  bless  you  in  the 
name  of  the  Lord."6 

Professor!  did  you  realize  eternity,  would  you  hover  as  you  do 
between  heaven  and  hell?  If  you  were  truly  alive  and  awake,  no 
motion  would  be  swift  enough  for  your  desire  to  "  flee  from  the 
wrath" — to  "  flee  for  refuge  to  lay  hold  on  the  hope  set  before  you."6 
If  ever  God  should  touch  your  heart,  to  feel  the  heavenly  sweetness 
of  communion  with  him,  will  there  be  no  regret  that  the  privilege 
was  not  sooner  sought  and  enjoyed  ?  Had  1  betaken  myself  earlier 
to  a  hearty  interest  in  the  ways  of  God,  how  much  more  knowl- 
edge, experience  and  comfort  should  I  have  attained !  how  much 
more  honor  should  I  have  brought  to  God  !  how  much  more  profit 
to  my  fellow-sinners !  Remember — every  day  of  carnal  pleasure 
or  lukewarm  formality  is  a  day  lost  to  God — to  your  own  happi- 
ness— to  eternity. 

A  word  to  the  believer — Have  you  any  doubts  to  clear  up,  any 
peace  to  regain  in  the  ways  of  the  Lord?  "Make  haste"  to  set 
your  heart  to  the  work.  Make  haste  to  the  blood  of  atonement. 
Be  on  the  watch  to  "  hear  the  shepherd's  voice,"7  even  if  it  be  the 
voice  of  reproof.  Promptness  is  a  most  important  exercise  of  the 
habit  of  faith.  Delay  brings  guilt  to  the  conscience.  The  blessing 
of  conviction — the  comfortable  sense  of  acceptance — the  freedom  of 
the  Lord's  service  is  sacrificed  to  sloth  and  procrastination.  The 
work  that  is  hard  to-day  will  be  harder  still  to-morrow,  by  the  re- 
sistance of  this  day's  convictions.  A  greater  cost  of  self-denial,  a 
heavier  burden  of  sorrow  and  increasing  unfitness  for  the  service  of 
God,  will  be  the  issue  of  delay.  Be  continually,  therefore,  looking 
for  some  beam  of  light  to  descend,  and  some  influence  of  grace  to 
flow  in  upon  you  from  your  exalted  Head.  A  simple  and  vigorous 
faith  will  quickly  enliven  you  with  that  love,  delight,  rejoicing  in 
the  Lord,  readiness  to  work,  and  cheerfulness  to  sutler,  which  will 
once  again  make  the  ways  of  God  "pleasantness  and  peace"  to 
your  soul. 

1  1  Tim.  iv.  7.  2  1  Thess.  v.  19.  3  2  Tim.  l.  6.  *  Mark  iii.  5. 

6  Psalm  exxix.  8.  e  Matt.  iii.  7.     Heb.  vi.  18.  '  John  x.  27. 


VERSE   61.  97 

61.   The  bands  of  the  wicked  have  robbed  me  ;  but  I  have  not  for  gotten  thy  law- 

Are  we  not  too  apt  to  cull  out  the  easy  work  of  the  Gospel,  and 
to  call  this  love  to  God?  Whereas  true  love  is  supreme,  and  ready 
to  be  at  some  loss,  and  to  part  with  near  and  dear  objects,  knowing 
that  he  "  is  able  to  give  us  much  more  than"  our  love  for  him.1 
Our  resolution  to  keep  his  commandments  will  soon  be  put  to  the 
test.  Some  trial  to  the  flesh  will  prove  whether  we  flinch  from  the 
cross,  or  study  to  prepare  ourselves  for  it.  Few  of  us,  perhaps,  have 
literally  known  this  trial  of  David.2  But  the  lesson  to  be  learnt 
from  his  frame  of  mind  under  it,  is  of  great  importance  to  all  who 
profess  to  have  their  "  treasure  in  heaven."  It  teaches  us,  that  only 
exercised  faith  will  sustain  us  in  the  time  of  trouble.  This  faith 
will  enable  us  instantly  to  recollect  our  heavenly  portion,  and  to 
assure  our  interest  in  it,  in  a  remembrance  of  the  law  of  our  God. 
Had  David  " forgotten  God's  law"  no  other  resource  of  comfort 
opened  before  him.  But  it  was  ready— substantiating  to  his  mind 
"  the  things  that  were  not  seen  and  eternal."3  Look  again  at  the 
Apostle's  deliberate  estimate  of  this  very  trial — not  only  bearing  his 
loss,  but  absolutely  forgetting  it  in  the  enjoyment  of  his  better  por- 
tion. "Yea,  doubtless,  and  I  count  all  things  but  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus  my  Lord,  for  whom  I 
have  suffered  the  loss  of  all  things;  and  do  count  them  but  dung, 
that  I  may  win  Christ."4 

The  temper  of  mind  under  such  trials  as  this  serves  indeed  most 
clearly  to  discover  the  real  bent  of  the  heart.  If  we  are  in  posses- 
sion of  a  spiritual  and  heavenly  portion,  we  shall  bear  to  be  "  robbed 
by  the  bands  of  the  wicked"  and  yet,  "  hold  fast  our  profession." 
David,  under  this  calamity,  "  encouraged  himself  in  the  Lord  his 
God."5  Job  under  the  same  visitation,  "fell  down  upon  the  ground, 
and  worshipped."6  The  blessings  indeed  we  lose,  are  but  as  a 
feather  compared  with  the  blessings  which  we  retain.  The  Provi- 
dence of  God  is  abundant  support  for  his  children.  Their  pros- 
pects (not  to  speak  of  their  present  privileges)  effectually  secure  them 
from  ultimate  loss,  even  in  the  spoiling  of  their  worldly  all.7  Thus 
the  early  Christians  suffered  "  the  bands  of  the  wicked  to  rob  them" 
— nay— they  took  joyfully  the  spoiling  of  their  goods;  knowing  in 
themselves,  that  they  had  in  heaven  a  better  and  an  enduring 
substance."8  We  have  indeed  little  reason  to  be  frightened  from 
religion  by  the  anticipation  of  its  trials.  Tbe  exchange  of  the 
world  for  God,  and  of  the  service  of  sin  for  the  ways  of  heaven, 
leaves  no  room  for  regret  in  life,  in  death,  or  in  eternity.  The 
Christian's  darkest  hour  is  ten  thousand  times  brighter  than  the 
brightest  day  of  tbe  ungodly.  The  hope  of  the  crown  will  enable 
us  to  bear  the  cross,  and  to  realize  its  sanctifying  support  as  a  mat- 
ter for  unbounded  praise. 

But  how  desolate  are  the  poor  votaries  of  the  world  in  the  hour 

i  2  Chron.  xxv.  9.     Comp.  Job  xlii.  10— 12.  2  See  1  Sam.  xxx.  1—  3. 

3  2  Cor.  iv.  18.     Heb.  xi.  1.  <  Phil.  iii.  8.  5  1  Sam.  xxx.  6. 

«  Job  i.  13-  17,  20.  ^  See  Mark.  x.  29,  30.  8  Heb.  x.  34. 

7 


»0  EXPOSITION    OF    PSALM    CXIX. 

of  trouble  !  Ignorant  of  the  all-sufficiency  of  the  refuge  of  the  Gos- 
pel ;  instead  of  being-  driven  to  it  by  the  gracious  visitations  of  God, 
they  would  rather  retreat  into  any  hiding-place  of  their  own,  than 
direct  their  steps  backward  to  him.  Their  circumstances  of  distress 
are  most  intensely  aggravated  by  the  sullen  rebellion  of  the  heart, 
which  refuses  to  listen  to  those  breathings  of  the  Saviour's  love,  that 
would  guide  them  to  himself,  as  their  sure,  and  peaceful,  and  eternal 
rest  I1  Would  that  we  could  persuade  them  to  cast  their  souls  in 
penitence  and  faith  before  his  blessed  cross  !2  The  burden  of  sin, 
as  Bunyan's  pilgrim  found,  would  then  drop  from  their  backs.  And 
this  burden  once  removed — other  burdens  before  intolerable  would 
be  found  comparatively  light ;  nay — all  burdens  would  be  removed 
in  the  enjoyment  of  the  Christian  privilege  of  casting  all — sin — care 
— and  trouble — upon  Jesus.  Contrast  the  state  of  destitution  with- 
out him,  with  the  abundant  resources  of  the  people  of  God.  We 
have  a  double  heaven — a  heaven  on  earth,  and  a  heaven  above — 
one  in  present  sunshine — the  other  in  "the  city,  which  hath  no 
need  of  the  sun"3 — where  our  joys  will  be  immediate — unclouded — 
eternal.  Thus  our  portion  embraces  both  worlds.  Our  present  "joy 
no  man  taketh  from  us  ;"4  and  we  have  "  laid  up  treasure  in 
heaven,"  where  the  bands  of  the  wicked  can  "  never  break  through, 
nor  steal."5 

Christian  !  Does  not  your  faith  realize  a  subsistence  of  things 
not  seen?  The  only  reality  in  the  apprehensions  of  the  world  are 
"  the  things  that  are  seen,  and  are  temporal."  Your  realities  are 
"the  things  that  are  not  seen,  and  are  eternal."  Then  remem- 
ber— if  you  be  robbed  of  your  earthly  all,  your  treasure  is  beyond 
the  reach  of  harm.  You  can  still  say — "  I  have  all  and  abound."5 
You  can  live  splendidly  upon  your  God,  though  all  is  beggary 
around  you.  You  confess  the  remembrance  of  the  law  of  your 
God  to  be  your  unfailing  stay — "  Unless  thy  law  had  been  my 
delight,  I  should  then  have  perished  in  my  affliction.''''' 

62.  At  midnight  I  will  rise  to  give  thanks  unto  thee,  because  of  thy  righteous 

judgments. 

Another  exercise  of  sacred  pleasure  is  the  ways  of  the  Lord  ! 
His  portion  was  always  satisfying  to  this  holy  man,  and  he  was 
daily  feeding  upon  it  with  fresh  delight.  There  was  no  occasion 
for  the  painful  restrictions  and  mortifications  of  a  monastery  to 
oblige  him  to  self-denying  observances.  Much  less  was  there  any 
desire,  by  these  extraordinary  services,  to  work  out  a  righteousness 
of  his  own,  to  recommend  him  to  the  favor  of  God.  His  diligence 
in  this  heavenly  work  was  the  spontaneous  effusion  of  a  heart 
"filled  with  the  Spirit."8  Presenting  the  morning  and  evening 
service  "  seven  times  a  day,"9  was  not  enough  for  him ;  but  he 
must  "  rise  at  midnight"  to  continue  his  song  of  praise.  These 
hours  sometimes  had  been  spent  in  overwhelming  sorrow.10     Now 

1  See  Matt.  xi.  28.  *  I  Peter  v.  7.  3  Rev.  xxi.  23.  <  John  xvi.  22. 

6  Matt.  vi.  20.  6  Phil,  iv,  18 ;  also  2  Cor.  vi.  10.  i  Verse  92. 

8  Eph.  v.  18.  s  See  verses  147,  148,  164.  i°  See  Ps.  lxxvii.  3,  4. 


verse  63.  99 

they  were  given  to  the  privileged  employment  of  praise.1  Indeed  it 
seems  to  have  been  his  frequent  custom  to  stir  up  his  gratitude  by 
a  midnight  review  of  the  Lord's  daily  manifestations  of  mercy.* 
A  most  exciting  example — especially  for  the  child  of  sorrow,  when 
"  wearisome  nights  are  appointed  to  him,"  and  he  "  is  full  of  toss- 
ings  to  and  fro  unto  the  dawning  of  the  day  !"3  Thus  "  let  the 
saints  be  joyful  in  glory ;  let  them  sing  aloud  upon  their  beds."* 
We  observe  this  Christian  enjoyment  under  circumstances  of  out- 
ward trial.  When  "  at  midnight — their  feet  made  fast  in  the 
stocks — Paul  and  Silas  prayed,  and  sang  praises  to  God;"5  they 
gave  thanks,  because  of  his  righteous  judgments. 

We  often  complain  of  our  want  of  spirituality  in  the  Divine  life 
— how  much  our  body  hinders  the  ascent  of  the  soul  heavenwards 
— how  often  drowsiness  overcomes  our  evening  communion  with 
our  God  ;  the  "  weakness  of  the  flesh"  overpowering  the  "  willing- 
ness of  the  Spirit."6  But  after  making  all  due  allowances  for  con- 
stitutional infirmity,  how  far  are  we  "  instant  in  season  and  out  of 
season"  in  the  "  mortification  of  the  flesh?"7  Do  we  earnestly  seek 
for  a  heart  delighting  in  heavenly  things  ?  The  more  the  flesh  is 
denied  for  the  service  of  God,  the  more  we  shall  be  elevated  for  the 
enjoyment,  and  realize  the  privilege  of  the  work  ;  and  instead  of 
having  so  often  to  mourn  that  our  "  souls  cleave  unto  the  dust,"8 
we  shall  "  mount  upwards  with  eagles'  wings,"9  and  even  now  by 
anticipation,  take  our  place  before  "  the  throne  of  God  and  the 
Lamb."  Such  is  the  active  influence  of  self-denial  in  exercising 
our  graces  and  promoting  our  comfort !  Oh  !  how  much  more  fer- 
vent would  be  our  prayers — how  much  more  fruitful  in  blessings — 
were  they  enlivened  with  more  abundant  delight  in  the  '  angelical 
work  of  praise.'10  The  theme  is  always  before  us.  The  subject  of 
the  heavenly  song  should  constantly  engage  our  songs  on  earth — 
Jesus  and  his  love — the  worthiness  of  the  Lamb  that  was  slain — 
his  "  power,  and  riches,  and  wisdom,  and  strength,  and  honor,  and 
glory,  and  blessing."11  Midnight  wakefulness  would  be  far  sweeter 
than  slumber ;  yea,  night  itself  would  be  turned  into  day,  did  "  the 
judgments  of  God"  as  manifested  in  the  glory  of  the  Saviour, 
thus  occupy  our  hearts.12  Lord,  tune  my  heart  to  thy  praise,  and 
then  no  time  will  be  unseasonable  for  this  blessed  employment. 
Time  thus  redeemed  from  sleep  will  be  an  antepast  of  the  unwea- 
ried service  of  heaven.13 

63.  I  am  a  companion  of  all  them  that  fear  thee,  and  of  (hem  that  keep  thy 

precepts. 

Those  that  love  the  Lord's  service  naturally  associate  with 
kindred  spirits — with  those  that  fear  him,  and  keep  his  precepts.1* 
These  two  features  identify  the  same  character ;  as  cheerful  obedi- 
ence is  always  the  fruit  of  filial  fear.     These  then  are  the  Lord's 

1  Ps.  xlii.  8.     Comp.  Job  xxxv.  10.  2  lb.  exxxix.  17,  18.  3  Job.  vii.  3,  4. 

*  Ps.  cxlix.  5.  s  Acts  xvi.  24,  23.  6  Matt.  xxvi.  41.  7  1  Cor.  ix.  27. 

s  Verse  25.  » Isaiah  xl.  31.  I0  Baxter.  ll  Rev.  v.  12. 

12  See  lb.  xv.  3,  4.       »  lb.  iv.  8.  »  Compare  Psalm  ciii.  17,  18. 


100  EXPOSITION    OF    PSALM    CXIX. 

people ;  and  union  with  him  is  in  fact  union  with  them.  Some- 
times the  society  of  the  refined  and  intelligent  of  this  world  may  be 
more  congenial  to  our  natural  taste.  But  ought  there  not  be  a 
restraint  here?  Ought  not  the  Christian  to  say,  "Surely  the  fear 
of  God  is  not  in  this  place  fn  and  "  should  I  love  them  that  hate  the 
Lord  ?"2  Let  those  of  us,  who  live  in  close,  and  to  a  certain  degree 
necessary,  contact  with  the  world,  subject  their  hearts  to  an  even- 
ing scrutiny  on  this  subject.  '  Has  the  society  of  this  day  refreshed 
my  soul,  or  raised  my  heart  to  spiritual  things  ?  Has  it  promoted 
a  watchful  temper  ?  Or  has  it  not  rather  "  quenched  the  spirit"  of 
prayer  and  restrained  my  intercourse  with  God  V  To  meet  the 
Christian  in  ordinary  courtesy,  not  in  unity  of  heart,  is  a  sign  of  an 
unspiritual  walk  with  God.  Fellowship  with  God  is  "  walking  in 
the  light."  "  Fellowship  one  with  another"  is  the  natural  flow. 
"  The  communion  of  saints"  is  the  fruit  and  effect  of  communion 
with  God.3 

The  calls  of  duty,  or  the  leadings  of  providence,  may  indeed  un- 
avoidably connect  us  with  those,  who  "  have  no  fear  of  God  before 
their  eyes."  Nor  should  we  repel  them  from  religiously  affecting  a 
sullen  or  uncourleous4  habit.  But  such  men,  whatever  be  their 
attractions,  will  not  be  the  companions  of  our  choice.  Fellowship 
with  them,  is  to  "remove  the  ancient  land-mark;"5  to  forget  the 
broad  line  of  separation  between  us  and  them;  and  to  venture  into 
the  most  hazardous  atmosphere.  If  indeed  our  hearts  were  ascend- 
ing, like  a  flame  of  fire,  with  a  natural  motion  heavenwards,  and 
carrying  with  them  all  in  their  way,  the  choice  of  the  companions 
of  our  pilgrimage  would  be  a  matter  of  little  importance.  But  so 
deadening  to  our  spirit  is  the  conversation  of  the  men  of  this  world, 
(however  commanding  their  talents,  or  interesting  their  topics,)  that 
even  if  we  have  been  just  before  enlivened  by  the  high  privilege  of 
communion  with  God,  the  free  and  self-indulgent  interchange  of 
their  society  will  benumb  our  spiritual  powers,  and  quickly  freeze 
them  again.  To  underrate  therefore  the  privileged  association 
with  " them  that  fear  God"  is  to  incur — not  only  a  most  awful 
responsibility  in  the  sight  of  God ;  but  also  a  most  serious  hazard 
to  our  own  souls. 

If  then  we  are  not  ashamed  to  confess  ourselves  Christians,  let 
us  not  shrink  from  walking  in  fellowship  with  Christians.  Even 
if  they  should  exhibit  some  repulsive  features  of  character,  they 
bear  the  image  of  Him,  whom  we  profess  to  love  inexpressibly  and 
incomparably  above  all.  They  will  be  our  companions  in  an  eter- 
nal home :  they  ought  therefore  to  be  our  brothers  now.  How 
sweet,  and  holy,  and  heavenly  is  this  near  relation  to  them  in  our 
common  Lord  !  Shall  we  not  readily  consent  to  his  judgment,  who 
pronounced  "  the  righteous  to  be  more  excellent  than  his  neigh- 
bor ?"6  "  Iron  sharpeneth  iron."7  If  then  "  the  iron  be  blunt,"  this 
will  be  one  of  the  best  means  of  "  whetting  the  edge."8     The  most 

i  Gen.  xx.  11.         22  Chron.  xix.  2.         3  See  1  John  i.  3—7.         *  See  1  Pet.  iii.  6. 
6  Prov.  xxii.  28.      6  lb.  xii.  2G.  i  lb.  xxvii.  17.  8  See  Eccl.  x.  10. 


VERSE    G4.  101 

established  servants  of  God  gladly  acknowledge  the  sensible  refresh- 
ment of  this  union  of  heart.1  It  is  marked  in  the  word  of  God,  as 
the  channel  of  the  communication  of  heavenly  wisdom2 — as  a  fea- 
ture in  the  character  of  the  citizens  of  Zion3 — and  as*  that  disposition, 
which  is  distinguished  with  manifest  tokens  of  the  Saviour's  pres- 
ence ;4  and  which  the  great  day  will  crown  with  the  special  seal  of 
his  remembrance.  "  They  that  feared  the  Lord  spake  often  one 
to  another  ;  and  the  Lord  hearkened  and  heard"  it ;  "  and  a  book 
of  remembrance  was  written  before  him  for  them  that  feared  the 
Lord,  and  that  thought  upon  his  name.  And  they  shall  be  mine, 
saith  the  Lord  of  Hosts,  in  that  day,  when  I  make  up  my  jewels.'5 

64.   The  earlh,  O  Lord,  is  full  of  thy  mercy  ;  teach  me  thy  statutes. 

What  full  provision  is  made  for  man's  happiness !  The  first 
creation  was  full  of  mercy.  God  knew  that  he  had  created  a 
being  full  of  want.  Every  faculty  wanted  some  suitable  object,  as 
the  source  of  enjoy m  nt  in  the  gratification — of  suffering  in  the 
denial ;  and  now  has  he  charged  himself  with  making  provision 
for  them  all — so  perfect,  that  no  want  is  left  unprovided  for. 

But  what  a  picture  does  the  earth  now  present  on  every  side — a 
world  of  rebels  !  yet  a  world  ufull  of  the  mercy  of  the  Lord  /"  "O 
Lord,  how  manifold  are  thy  works !  in  wisdom  has  thou  made 
them  all.  The  earth  is  full  of  thy  riches.  The  eyes  of  all  wait 
upon  thee,  and  thou  givest  them  their  meat  in  due  season.  Thou 
openest  thine  hand,  and  satisfiest  the  desire  of  every  living  thing."' 
And  how  does  the  contemplation  of  the  Lord's  "  mercy'''  in  provi- 
dence encourage  our  faith,  in  the  expectancy  of  spiritual  privileges  ! 
"  O  Lord  !  thou  preservest  man  and  beast.  How  excellent  is  thy 
loving-kindness,  O  God  !  therefore  the  children  of  men  put  their 
trust  under  the  shadow  of  thy  wing.  They  shall  be  abundantly 
satisfied  with  the  fatness  of  thy  house ;  and  thou  shalt  make  them 
drink  of  the  river  of  thy  pleasures."7  lAs  thou  dost  largely  bestow 
thy  blessings  upon  all  creatures  according  to  their  nature  and  con- 
dition, so  I  do  desire  the  spiritual  blessings  of  the  lively  light  of  thy 
law  and  word,  which  are  fitting  and  convenient  for  the  being  and 
happiness  of  my  soul.'8  As  an  ignorant  sinner,  "  what  I  see  not, 
teach  thou  me."9  "  Teach  me  thy  statutes"  that  which  thou  hast 
appointed,  as  the  way  of  duty  and  the  path  to  glory — that  path 
which  I  am  utterly  unable  to  discover,  or  when  discovered,  to  walk 
in,  without  the  help  of  thy  grace.     And  indeed  the  hearts  of  his 

1  Comp.  1  Sam.  xxiii.  16.  Psalm  xvi.  3.  Acts  xxviii.  15.  Rom.  i.  11,  12.  2  Cor. 
vii.  6,  7.  2  Prov.  xiii.  20. 

3  Psalm  xv.  I,  4.     Comp.  Psalm  xvi.  3,  and  especially  1  John  iii.  14. 

«  Luke  xxiv.  15,  32.  5  Mai.  iii.  16,  17.  6  Psalm  civ.  24;  cxlv.  15,  16. 

i  lb.  xxxvi.  6 — 8. 

s  Diodati.  "  It.  is  worthy  of  especial  notice,  how  often,  and  in  what  varied  connec- 
tions, David  in  this  Psalm  prays  to  be  taught  the  statutes  of  God,  though  he  seems  to 
have  been  more  intimately  acquainted  with  the  sacred  oracles,  ns  then  extant.,  than  almost 
any  other  man  ;  but  he  knew  that  Divine  teaching  alone  could  enable  him  rightly  to 
understand  the  Scriptures,  and  to  apply  general  rules  to  all  the  variety  of  particular 
cases,  which  occurred  in  the  course  of  his  life." — Scott. 

9  Job  xxxiv.  32. 


102  EXPOSITION    OF    PSALM    CXIX. 

people  are  the  vessels,  into  which  the  Lord  is  continually  pouring 
more  and  more  of  himself,  until  they  shall  "be  filled  with  all  the 
fulness  of  God."1  Every  good,  according  to  its  character  and  de- 
gree, is  diffusive.  And  thus  the  goodness  or  mercy  of  God  per- 
vades his  whole  universe — natural — plentiful — free— communica- 
tive.2 

Yet  none  but  a  believer  will  understand  how  to  use  the  plea 
which  is  here  employed.  The  mercy  that  he  sees  on  every  side,  is 
to  him  a  pledge  and  earnest  of  that  mercy,  which  his  soul  needs 
within.  The  world  indeed  in  its  present  falling  state,  when 
seen  through  the  medium  of  pride  and  discontent,  exhibits  a  pic- 
ture of  misery,  not  of  mercy  ;  and  only  ministers  occasion  for  com- 
plaint against  the  Creator.  But  the  believer— feeling  the  infinite 
and  eternal  desert  of  sin — cannot  but  know  that  the  lowest  exer- 
cise of  goodness  in  God  is  an  act  of  free  undeserved  mercy.  No 
wonder  then  that  he  sees  mercy  in  everything — in  every  part  of 
the  universe  of  God— a  world  "full  of  mercy."  The  very  food  we 
eat,  our  raiment,  our  habitations,  the  contrivances  for  our  comfort, 
are  not  mere  displays  of  goodness,  but  manifestations  of  mercy. 
Having  forfeited  all  claim  upon  the  smallest  consideration  of  God, 
there  could  have  been  no  just  ground  of  complaint,  had  all  these 
blessings  been  made  occasions  of  suffering,  instead  of  comfort  and 
indulgence. 

Indeed  is  it  not  a  marvel,  that  when  man — full  of  mercy— is 
lifting  up  his  hand  against  his  God— employing  against  him  all 
the  faculties  which  his  mercy  gave  and  has  preserved— that  God 
should  be  so  seldom  provoked  to  strike  by  their  aggravated  provo- 
cations? What  multitude— what  weight— what  variety  of  mercy 
doth  he  still  shower  upon  us !  Even  our  hair— though  seemingly 
so  unimportant — the  seat  of  loathsome,  defiling,  and  even  mortal 
disease,  is  the  object  of  his  special  care.3  All  the  limbs  of  the  body 
—  all  the  faculties  of  the  mind— all  the  affections  of  the  heart— all 
the  powers  of  the  will :  keeping  us  in  health— capable  of  acting  for 
our  own  happiness — how  does  he  restrain  them  from  those  exer- 
cises or  movements  which  might  be  fatal  to  our  happiness! 

And  then  the  question  naturally  recurs— and  to  a  spiritual  mind 
will  never  weary  by  its  recurrence— Whence  flows  all  this  mercy? 
Oh !  it  is  delightful  indeed  to  answer  such  an  inquiry— delightful 
to  contemplate  him,  "  in  whom"  we  are  not  only  "  blessed  with  all 
spiritual  blessings  ;"4  but  who  is  also  the  medium,  through  which 
our  temperal  comforts  are  conveyed  to  us.  How  sweet  to  eye  these 
mercies,  as  bought  with  the  most  precious  blood  that  ever  was 
known  in  the  world,  and  to  mark  the  print  of  the  nails  of  our  cru- 
cified friend  stamped  upon  the  least  of  them  !  We  allow  it  to  add 
a  relish  to  our  enjoyments,  that  we  can  consider  them  as  provided 
by  some  beloved  friend  ;  and  should  not  our  mercies  be  doubly 
sweet  in  the  remembrance  of  that  munificent  Friend,  who  pur- 

1  Eph.  iii.  19.  2  Verse  68.  3  Matt.  x.  30.  *  Eph.  i.  3. 


VERSE   65.  103 

chased  them  for  us  so  dearly ;  who  bestows  them  upon  us  so  richly ; 
yea,  who  gives  himself  with  them  all? 

Have  we  heard  of  this  mercy  of  God  ?  And  do  we  feel  the  need 
of  it  for  ourselves — for  every  moment?  Then  let  us  apply  to  the 
throne  of  grace  in  the  free  and  open  way  of  acceptance  and  access. 
Let  us  go  to  the  King  (as  Benhadad's  servants  to  the  King  of  Is- 
rael1) in  the  spirit  of  self-condemnation  and  faith.  Our  acceptance 
does  not  depend  (as  in  the  case  referred  to)  upon  a  "  peradventure  ;" 
but  it  rests  upon  the  sure  word  of  promise,  "  Him  that  cometh  to 
me,  I  will  in  no  toise  cast  out."2 


PART    IX. 


■i 


65.   Thou  hast  dealt  well  with  thy  servant,  O  Lord,  according  unto  thy  word. 

There  is  a  time  for  all  things  in  the  believer's  experience — for 
confession,  prayer,  praise.  This  Psalm  mostly  expresses  the  pro- 
fessions and  prayers  of  the  man  of  God — yet  mingled  with  thank- 
ful acknowledgment  of  mercy.  He  had  prayed,  "  Deal  bountifully 
with  thy  servant."*  Perhaps  here  is  the  acknowledgment  of  the 
answer  to  his  prayer,  "  Thou  hast  dealt  well  with  thy  servant,  O 
Lord,  according  unto  thy  word?  And  who  among  us  has  not 
daily  reason  to  make  the  same  acknowledgment?  Even  in  those 
trials,  when  we  have  indulged  hard  thoughts  of  God,  a  clearer 
view  of  his  judgments,  and  a  more  simple  dependence  upon  his 
faithfulness  and  love,  will  rebuke  our  impatience  and  unbelief,  and 
encourage  our  trust.4  Subsequent  experience  altered  Jacob's  hasty 
view  of  the  Lord's  dealings  with  him.  In  a  moment  of  peevish- 
ness, the  recollection  of  the  supposed  death  of  a  beloved  son,  and 
the  threatened  bereavement  of  another,  tempted  him  to  say,  "  All 
these  things  are  against  me."5  At  a  brighter  period  of  his  day, 
when  clouds  were  beginning  to  disperse,  we  hear  that  "  the  spirit 
of  Jacob  revived.  And  Jacob  said,  It  is  enough;  Joseph  my  son 
is  yet  alive,  I  will  go  and  see  him  before  I  die."6  And  when  his 
evening  sun  was  going  down  almost  without  a  cloud,  in  the  believ- 
ing  act  of  "blessing    the  sons  of"  his  beloved   "Joseph,"7  how 

1  Comp.  1  Kings  xx.  31.  2  jonn  vi.  37.  3  Verse  17. 

4  "  If  all  the  sad  losses,  trials,  sicknesses,  infirmities,  griefs,  heaviness,  and  incon- 
stancy of  the  creature  be  expounded  to  be,  as  I  am  sure  they  are,  the  rods  of  the  jealousy 
of  a  Father  in  heaven,  contending  with  all  your  lovers  on  earth,  though  there  were 
millions  of  them,  for  your  love,  to  fotch  it  home  to  heaven,  single,  unmixed,  you  will 
forgive  (if  we  may  use  that  word)  every  rod  of  God,  and  '  let  not  the  sun  go  down  upon 
your  wrath '  against  any  messenger  of  your  afflicting  and  correcting  Father." — Ruther- 
ford's Letters. 

s  Gen.  xlii.  36.  s  lb.  xlv.  27,  28.  *  Heb.  xi.  21. 


104  EXPOSITION    OF    PSALM    CXIX. 

clearly  does  he  retract  the  language  of  his  former  sinful  impatience  ! 
— "God  before  whom  my  fathers,  Abraham  and  Isaac,  did  walk — 
the  God  which  fed  me  all  my  life  long  unto  this  day — the  Angel 
which  redeemed  me  from  all  evil,  bless  the  lads."1  This  surely 
was  in  the  true  spirit  of  the  acknowledgment,  Thou  hast  dealt 
well  with  thy  servant,  O  Lord,  according  to  thy  word. 

And  how  is  it  that  any  of  us  have  ever  harbored  a  suspicion  of 
xinbelief?  Has  God  in  any  one  instance  falsified  his  promise? 
Has  "the  vision"  failed  to  come  at  the  end?  Has  it  ever  "lied?"2 
Has  he  not  "confirmed  his  promise  by  an  oath,"  "that  we  might 
have  two  immutable  things"  as  the  ground  of  "strong  consola- 
tion ?"3  Any  degree  less  than  the  full  credit  that  he  deserves,  is 
admitting  the  false  principle,  that  God  is  a  man  that  he  should  lie, 
and  the  son  of  a  man  that  he  should  repent.  It  weakens  the  whole 
spiritual  frame,  shakes  our  grasp  of  the  promise,  destroys  our  pres- 
ent comfort,  and  brings  foreboding  apprehensions  of  the  future. 
Whereas,  if  we  have  faitli  and  patience  to  wait, — "in  the  mount 
the  Lord  shall  be  seen."4  "  All  things"  may  seem  to  be  "  against 
us,"  while  at  the  very  moment  under  the  wonder-working  hand  of 
God,  they  are  "working  together  for  our  good."5  When  therefore 
we  "  are  in  heaviness  through  manifold  temptations,"  and  w7e  dis- 
cover a  "needs  be"  for  it  all,  and  "the  trial  of  faith  is  found  unto 
praise  and  honor  and  glory"6 — when  we  are  thus  reaping  the  fruit- 
ful discipline  of  our  Father's  school,7  must  we  not  put  a  fresh  seal 
to  our  testimony,  "  Thou  hast  dealt  well  with  thy  servant,  O 
Lord  ?"  But  why  should  we  delay  our  acknowledgment  till  we 
come  out  of  our  trial?  Ought  we  not  to  give  it  even  in  the  midst 
of  our  "heaviness?"8  Faith  has  enabled  many,  and  would  enable 
us,  to  "  glorify  God  in  the  fires  ;''9  to  "  trust"  him,  even  when 
"  walking  in  darkness,  and  having  no  light  ;"10  and,  even  while 
smarting  under  his  chastening  rod,  to  acknowledge,  that  he  "  has 
dealt  well  with  Us.n 

But  if  I  doubt  the  reasonableness  of  this  acknowledgment,  then 
let  me,  while  suffering  under  trial,  endeavor  to  take  up  different 
language.  'Lord,  thou  hast  dealt  ill  with  thy  servant;  thou  hast 
not  kept  thy  word.'  If  in  a  moment  of  unbelief  my  impatient 
heart,  like  Jacob's,  could  harbor  such  a  dishonorable  suspicion,  my 
conscience  would  soon  smite  me  with  conviction — 'What!  shall  I, 
who  am  "called  out  of  darkness  into  marvellous  light" — shall  I, 
who  am  rescued  from  slavery  and  death,  and  brought  into  a  glo- 
rious state  of  liberty  and  life,  complain  ?  Shall  I,  who  have  been 
redeemed  at  so  great  a  price,  and  who  have  a  right  to  "  all  the 
promises  of  God  in  Christ  Jesus,"11  and  who  am  now  an  "  heir  of 
God,  and  joint  heir  with  Christ"12— murmur  at  my  Fathers  will  ? 

'  Gen.  xlviii.  15,  16.  *  Hab.  ii.  3.  3  Hob.  vi.  17,  18. 

4  Gen.  xxii.  14.     See  Scott  in  loco.  5  Rom.  viii.  28. 

6  1  Peter  i.  6,  7.  7  Heb.  xii.  11. 

8  Verses  71,  75.     "  In  everything  {there/ore  including  affliction)  by  prayer  and  suppli- 
cation, with  thanksgiving,"  &c.     Phil.  iv.  6.     Compare  also  1  Thess.  v.  18. 
•  Isaiah  xxiv.  15.  10  lb.  1.  10.  »l  2  Cor.  i.  20.  ■«  Rom.  viii.  17. 


VERSE   66.  105 

Alas,  that  ray  heart  should  prove  so  foolish,  so  weak,  so  ungrateful ! 
Lord  !  I  would  acknowledge  with  thankfulness,  and  yet  with  humil- 
iation, "  Thou  hast  dealt  well  with  thy  servant,  according  to  thy 
wordJ1  But  how  sinfully  do  we  neglect  these  honorable  and  cheer- 
ing acknowledgments  !  Were  we  habitually  to  mark  them  for  fu- 
ture remembrance,  we  should  be  surprised  to  see  how  their  num- 
bers would  multiply.  "  If  we  should  count  them,  they  are  more  in 
number  than  the  sand."1  And  truly  such  recollections — enhancing 
every  common,  as  well  as  everv  special  mercy — would  come  up  as  a 
sweet  savor  to  God  "by  Christ  Jesus."2  "Bless  the  Lord,  O  my 
soul,  and  all  that  is  within  me  bless  his  holy  name ;  and  forget  not 
all  his  benefits."3 

66.   Teach  me  good  judgment  and  knowledge ;  for  I  have  believed  thy  com- 
mandments. 

If  the  perception  of  the  Lord's  merciful  dealings  with  my  soul 
is  obscure — Teach  me  good  judgment  and  knowledge.  Give  me 
a  clear  and  enlarged  apprehension,  that  I  may  be  ready  with  my 
acknowledgment — All  the  paths  of  the  Lord  are  mercy  and  truth.* 
Or  even  with  an  enlightened  assurance  of  his  wise  and  faithful 
dispensations,  still  would  I  urge  this  petition  before  him,  as  needful 
for  every  step  of  my  path.  Indeed  this  prayer  illustrates  the  sim- 
plicity and  intelligence  of  Christian  faith — always  desiring,  asking, 
and  expecting  the  most  suitable  blessings.  For  what  blessings  can 
be  more  suitable  to  an  ignorant  sinner,  than  good  judgment  and 
knowledge:  "knowledge"  of  ourselves,  of  our  Saviour,  of  the  way 
of  obedience — -and  " good  judgment ,"  to  apply  this  knowledge  to 
some  valuable  end  ?  These  two  parts  of  our  intellectual  furniture 
have  a  most  important  connection  and  dependence  upon  each  other. 
"  Knowledge"  is  the  speculative  perception  of  general  truth.  "Judg- 
ment* is  the  practical  application  of  it  to  the  heart  and  conduct.  No 
school,  but  the  school  of  Christ,  no  teaching,  but  the  teaching  of  the 
Spirit — can  ever  give  this  "  good  judgment  and  knowledge."  Sol- 
omon asks  it  for  himself6 — Paul  for  his  people.6  Both  direct  us  to 
God  as  the  sole  fountain  and  author.7 

We  cannot  fail  of  observing  a  very  common  defect  in  Christians — 
warm  affections  connected  with  a  blind  or  loose  judgment.  Hence 
too  often  a  lightness  in  religion,  equally  unsteady  in  profession  and 

1  Psalm  exxxix.  18.  2  Heb.  xiii.  15.  3  Psalm  ciii.  1,  2. 

*  lb.  xxv.  10.  s  i  Kings  iii.  9.  6  Phil.  i.  9,  10.     Col.  i.  9. 

7  Prov.  ii.  6.  1  Cor.  i.  5.  2  Tim.  i.  7.  It  is  recorded  of  one  of  the  Reformers,  that, 
when  he  had  well  acquitted  himself  in  a  public  disputation,  a  friend  begged  to  see  the 
notes,  which  he  had  been  observed  to  write,  supposing  that  he  had  taken  down  the  argu- 
ments of  his  opponents,  and  sketched  the  substance  of  his  own  reply.  Greatly  was  he 
surprised  to  find  that  they  consisted  simply  of  these  ejaculatory  petitions — "  More  light, 
Lord,— more  light,  -more  light!"  How  fully  was  the  true  spirit  of  prayer  compressed 
in  these  short  aspirations !  Could  they  fail  of  success  1  "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men  liberally,  and  upbraideth  not ;  and  it  shall  be 
given  him."  James  i.  5.  Greenham,  being  asked  his  judgment  of  some  important  mat- 
ters, answered :  "  Sir,  neither  am  I  able  to  speak,  nor  you  to  hear ;  for  we  have  not 
prayed.  I  may  indeed  talk,  and  you  may  answer,  as  natural  men ;  but  we  are  not  now 
prepared  to  confer  as  children  of  God."     Works,  p.  19. 


106  EXPOSITION    OF    PSALM    CXIX. 

in  practice — easily  satisfied  with  a  narrow  compass  in  the  vast  field 
of  Scripture,  instead  of  grasping  a  full  survey  of  those  truths,  which 
are  so  intimately  connected  with  our  Christian  establishment  and 
privilege.  Much  perplexing  doubt,  discouragement,  and  fear ;  much 
mistaken  apprehension  of  important  truth,  much  coldness  and  back- 
sliding of  heart  and  conduct,  arises  from  the  want  of  an  accurate 
and  full  apprehension  of  the  scriptural  system. 

This  prayer  has  a  special  application  to  the  tender  and  sensitive 
child  of  God.  The  disease  of  his  constitution  is  too  often  a  scrupu- 
lous conscience — one  of  the  most  active  and  successful  enemies  to 
his  settled  peace  and  quietness.1  The  faculty  of  conscience  par- 
takes with  every  other  power  of  man  of  the  injury  of  the  fall ;  and 
therefore,  with  all  its  intelligence,  honesty,  and  power,  is  liable  to 
misconception.  Like  a  defect  of  vision,  it  often  displaces  objects  : 
and,  in  apparently  conflicting  duties,  that  which  touches  the  feel- 
ing, or  accords  with  the  temper,  is  preferred  to  one,  which  though 
more  remotely  viewed,  really  possessed  a  higher  claim.  Thus  it 
pronounces  its  verdict  from  the  predominance  of  feeling,  rather  than 
from  the  exercise  of  judgment — more  from  an  indistinct  perception 
of  the  subject  presented  to  the  mind,  than  from  a  simple  immediate 
reference  "  to  the  law  and  testimony."  Again — matters  of  trivial 
moment  are  often  insisted  upon,  to  the  neglect  of  important  princi- 
ples.2 External  points  of  offence  are  more  considered,  than  the  ha- 
bitual mortification  of  the  inward  principle.  Conformity  to  the 
world  in  dress  and  appearance  is  more  strongly  censured  than  the 
general  spirit  of  worldliness  in  the  temper  and  conduct  of  outward 
non-conformists ;  while  the  spirit  of  separation  from  the  world 
{which  may  exist  in  a  somewhat  wider  range  of  Christian  liber- 
ty, than  the  narrow  perception  of  some  professors  has  conceived,3) 
is  totally  disregarded.  Thus  are  non-essentials  confounded  with 
fundamentals — things  indifferent  with  things  unlawful,  from  a  nar- 
row misconception  of  what  is  directly  forbidden  and  allowed.4  Con- 
science, therefore,  must  not  be  trusted  without  the  light  of  the  word 
of  God  ;  and  most  important  is  the  prayer,  "  Teach  me  good  judg- 
ment and  knowledge? 

The  exercises  of  this  state  of  feeling  are  both  endless  and  cause- 
less. In  the  well-intended  endeavor  to  guard  against  a  devious 
track,  the  mind  is  constantly  harassed  with  an  over-anxious  in- 
quiry, whether  the  right  path  is  accurately  discovered ;  and  thus  at 
once  the  pleasure  and  the  progress  of  the  journey  are  materially 

1  "  Scruple,"  as  Bishop  Taylor  justly  observes,  "  is  a  little  stone  in  the  foot.  If  you 
set  it  on  the  ground,  it  hurts  you.  If  you  hold  it  up,  you  cannot  go  forward.  It  is  a 
trouble,  when  trouble  is  over;  a  doubt,  when  doubts  are  resolved  ;  a  little  party  behind 
the  hedge,  when  the  main  army  is  broken  and  cleared ;  and  when  conscience  is  in- 
structed in  its  way,  and  girt  for  action,  a  light  trifling  reason,  or  an  absurd  fear,  hinders  it 
from  beginning  the  journey,  or  proceeding  in  the  way,  or  resting  at  the  journey's  end." 
Duct.  Dubitant.  Book  i.  chap.  vi.  See  Calvin's  lively  description  of  scrupulosity  in 
Scott's  Analysis  of  his  Institutes. — Continuation  of  Milner,  iii.  563. 

2  Col.  ii.  18.  3  See  1  Cor.  viii.  4,  7. 

4  "  Measuring  actions  by  atoms  is  the  way,  not  to  govern,  but  to  disorder,  conscience.-' 
— Bishop  Taylor,  ut  supra. 


VERSE   66.  107 

hindered.  The  influence,  therefore,  of  this  morbid  sensibility  is 
strenuously  to  be  resisted.  It  renders  the  strait  way  more  strait. 
It  retards  the  work  of  grace  in  the  soul.  It  is  usually  connected 
with  self-righteousness.  It  savors  of,  and  tends  to  produce,  hard 
thoughts  of  God.  It  damps  our  cheerfulness  in  his  service,  and  un- 
fits us  for  the  duty  of  the  present  moment.  What,  however,  is 
more  than  all  to  be  deprecated,  is,  that  it  multiplies  sin  ;  or,  to  speak 
more  clearly,  it  superinduces  another  species  of  sin,  besides  the  ac- 
tual transgression  of  the  law  of  God.  For  opposition  to  the  dictates 
of  conscience  in  any  particular  is  sin,  even  though  the  act  itself 
may  be  allowed  by  the  law  of  God.  We  may,  therefore,  sin  in  the 
act  of  doing  good,  or  in  obedience  to  the  liberty  and  enjoyment  of 
the  Gospel,°as  well  as  in  the  allowed  transgression  of  the  law.  In- 
deed under  the  bondage  of  scrupulous  conscience,  we  seem  to  be 
entangled  in  the  sad  necessity  of  sinning.  The  dictates  of  con- 
science,  even  when  grounded  upon  misconception,  are  authorita- 
tive.1 Listening  to  its  suggestions  may  be  sinning  against  the  lib- 
erty, wherewith  Christ  has  made  us  "  free,"  and  in  which  we  are 
commanded  to  "  stand  fast."2  No  human  authority  can  free  from 
its  bonds.  Resistance  to  its  voice  is  disobedience  to  God's  vice- 
gerent, and  therefore,  in  a  qualified  sense  at  least,  disobedience  to 
God  himself.  And  thus  it  is  sin,  even  when  that  which  conscience 
condemns  may  be  innocent.3 

The  evil  of  a  scrupulous  conscience  may  often  be  traced  to  a 
diseased  temperament  of  body,  to  a  naturally  weak  or  perverted  un- 
derstanding, to  the  unfavorable  influence  of  early  prejudice— to  a 
want  of  simple  exercise  of  faith,  or  perception  of  the  matters  of 
faith.  In  these  cases  faith  may  be  sincere,  though  weak ;  and  the 
sin,  such  as  it  is,  is  a  sin  of  infirmity,  calling  for  our  pity,  forbear- 
ance, prayer,  and  help.  In  many  instances,  however,  wilful  igno- 
rance, false  shame  that  will  not  inquire,  or  a  pertinacious  adherence 
to  deep-rooted  opinion  is  the  source  of  the  disease.  Now  such  persons 
must  be  roused,  even  at  the  hazard  of  wounding  the  conscience  of 
the  more  tenderly  scrupulous.  But  as  the  one  class  decidedly  sin, 
and  the  other  too  frequently  indulge  their  infirmity,  the  excitement 
will  probably  be  ultimately  useful  to  both.  Both  need  to  have  the 
conscience  enlightened;  and  to  obtain  "a  right  judgment  in  all 
things"— by  a  more  diligent  " search  in  the  Scriptures"— by  "seek- 
ing the  law  at  the  mouth  of  the  priest"4— and,  above  all,  by  earnest 
prayer  with  the  Psalmist—"  Teach  me  good  judgment  andkuoirl- 
edgeJ'  Thus  they  will  discern  between  what  is  imperative,  and 
what  is  indifferent:  what  is  lawful,  and  what  is  expedient.     If 

i  See  Rom.  xiv.  14.  "To  him  that  esteemeth  anything  to  be  unclean,  (though  clean  by 
the  express  appointment  of  God,  Acts  x.  9-15,  1  Tim.  iv.  3—5,  and  only  '  unclean 
therefore  by  the  misconception  of  conscience,)  tohim  it  is  unclean,"— l.  e.,  he  must  not  touch 
it  upon  the  ground  of  conscience,  though  the  Gospel  allowed  the  use  of  it,  and  it  was  an 
infringement  of  Christian  liberty  to  abstain  from  it.  Thus  did  bis  ignorance  make  to 
himself  an  occasion  of  sin.  .     nn    0„ 

2  Gal.  v.  1,  with  iv.  9,  10.  3  Compare  Rom.  xiv.  20-23. 

<  Mai.  ii.  7.     See  the  example  of  the  primitive  church,  Acts  xv.  1,  i. 


108  EXPOSITION    OF    PSALM    CXIX. 

"whatsoever  is  not  of  faith  is  sin,"  then  the  only  prospect  of  the 
removal  of  the  doubt  will  be  increase  of  faith- — that  is,  a  more  full 
persuasion  of  the  Divine  warrant  and  instruction.1  "  Howbeit  there 
is  not  in  every  one  this  knowledge  ;"2  yet  the  exhortation  speaks 
alike  to  all — "  Grow  in  grace,  and  in  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ."3  Indeed  the  most  favorable  symptoms  of 
scrupulosity  (except  where  the  disease  originates  in  external  causes) 
partake  of  the  guilt  of  wilful  ignorance ;  because  none  can  be  said 
sincerely  to  ask  for  "good  judgment  and  knowledge"  who  do  not 
diligently  improve  all  means  of  obtaining  it.  If,  therefore,  the  scru- 
pulous shrink  from  honestly  seeking  the  resolution  of  their  difficul- 
ties in  private  conferences  (where  they  are  to  be  had)  with  ministers 
or  experienced  Christians,  so  far  they  must  be  considered  as  wil- 
fully ignorant.  We  would  indeed  "  receive  them,"  "  bear  with  their 
infirmities,"4  and  encourage  them  to  expect  relief  from  their  hard 
bondage  in  the  way  of  increasing  diligence,  humility,  and  prayer. 
While  their  minds  are  in  doubt  concerning  the  path  of  duty,  their 
actions  must  be  imperfect  and  unsatisfactory.  Let  them,  there- 
fore, wait,  inquire,  and  pray,  until  their  way  be  made  plain.  This 
done,  let  them  act  according  to  their  conscience,  allowing  nothing 
that  it  condemns,  neglecting  nothing  which  it  requires.  The  re- 
sponsibility of  error  (should  error  be  eventually  detected)  will  not 
be — the  too  implicit  following  of  the  guidance  of  conscience — but 
the  want  of  due  care  and  diligence  for  its  more  clear  illumination. 
Generally,  however,  the  rule  will  apply — "If  thine  eye  be  single, 
thy  whole  body  shall  be  full  of  light."5 

But,  besides  the  scrupulous  conscience,  the  imperfectly  enlight- 
ened conscience  presents  a  case  equally  to  be  deprecated.  Often 
does  it  charge  to  a  sinful  source  those  incessant  variations  of  feel- 
ing, which  originate  in  bodily  indisposition,  or  accidental  influence 
of  temptation.  Sins  of  infirmity  are  confounded  with  sins  of  indul- 
gence ;  occasional  with  habitual  transgressions  of  duty.  Only  a 
part  of  the  character  is  brought  under  cognizance  ;  and  while  short 
comings  or  surprisals  are  justly  condemned  ;  yet  the  exercise  of 
contrition,  faith,  love,  and  watchfulness,  is  passed  by  unnoticed. 
Thus  the  Gospel  becomes  the  very  reverse  of  the  appointment  of 
its  gracious  Author.6  It  brings  ashes  for  beauty,  mourning  for  the 
oil  of  joy,  and  the  spirit  of  heaviness  for  the  garment  of  praise.  If 
this  evil  is  "  not  a  sin  unto  death,"  it  is  "  a  sore  evil  under  the  sun," 
which  may  often  give  occasion  for  the  prayer — "  Teach  me  good 
judgment  and  knowledge;"  that,  in  the  simplicity  of  faith,  I  may 
be  blessed  with  a  tender  conscience,  and  be  delivered  from  the 
bondage  of  a  scrupulous,  and  from  the  perplexity  of  an  unenlight- 

1  Rom.  xiv.  5.  2  1  Cor.  viii.  7.  3  2  Peter  Hi.  18.  *  Rom.  xiv.  1 ;  xv.  1. 

5  Matt.  vi.  22.  Compare  Prov.  xxiv.  5.  For  a  similar  view  of  this  case,  see  Baxter's 
Christian  Directory,  Book  i.  chap.  iii.  The  sacrifices  appointed  for  sins  of  ignorance 
under  the  law,  (Lev.  iv.,)  mark  God's  sense  of  this  case;  while  the  frequent  breaches 
of  Christian  unity  and  forbearance  arising  from  it  may  well  justify  this  extended  consid- 
eration of  it. 

6  Compare  Isaiah  lxi.  3. 


VERSE  67.  109 

ened  conscience.     Let  my  heart  never  condemn  me  where  it  ought 
not.     Let  it  never  fail  to  condemn  me  where  it  ought. 

But  alas  !  the  perception  of  our  need  of  this  "  good  judgment 
and  knowledge"  is  far  too  indistinct  and  uninfluential.  We  need 
to  cry  for  these  valuable  blessings  with  deeper  earnestness,  and 
more  diligent  and  patient  waiting  upon  God.  Divine  wisdom  is  a 
treasury,  that  does  not  spend  by  giving :  and  we  may  ask  to  be  en- 
riched to  the  utmost  extent  of  our  wants,  "in  full  assurance  of 
faith."  But  this  faith  embraces  the  whole  revelation  of  God — the 
commandments  as  well  as  the  promises.  And  thus  it  becomes  the 
principle  of  Christian  obedience.  For  can  we  believe  these  com- 
mandments to  be  as  they  are  represented—"  holy,  just,  and  good," 
and  not  delight  in  them?1  "In  those  is  continuance*' — saith  the 
prophet — "  and  we  shall  be  saved."2  Convinced  of  their  perfection, 
acknowledging  their  obligations,  loving  them,  and  living  in  them, 
we  shall  "come  to  full  age"  in  the  knowledge  of  the  Gospel,  and, 
"  by  reason  of  use  have  our  senses  exercised  to  discern  good  and 
evil."3 

67.  Before  I  was  afflicted  I  went  astray  ;  but  now  have  I  kept  thy  word. 

The  teaching  of  good  judgment  and  knowledge  will  lead  us  to 
deprecate,  instead  of  desiring,  a  prosperous  state.  But  should  the 
Christian,  by  the  appointment  of  God,  be  thrown  into  this  seductive 
atmosphere,  he  will  feel  the  prayer  that  is  so  often  put  into  his  lips, 
most  peculiarly  expressive  of  his  need — "  In  all  time  of  our  wealth 
—  Good  Lord,  !  deliver  us  !"*■  A  time  of  wealth  is  indeed  a  time 
of  special  need.  It  is  hard  to  restrain  the  flesh,  when  so  many  are 
the  baits  for  its  indulgence.  Such  mighty  power  is  here  given  to 
the  enemy,  while  our  perception  of  his  power  is  fearfully  weakened  ! 
Many  and  affecting  instances  are  recorded  of  the  heart  of  the  Lord's 
people,  in  the  deadening  influence  of  a  proud  and  worldly  spirit.5 
But  the  unmitigated  curse  to  the  ungodly  is  written  as  with  a  sun- 
beam for  our  warning — "  When  Jeshurun  waxed  fat,  he  kicked — I 
spake  unto  thee  in  thy  prosperity  ;  but  thou  saidst,  I  will  not 
hear.''6  But  how  awful  will  be  the  period,  when  the  question 
shall  speak  to  the  conscience  with  all  the  poignancy  of  self-convic- 
tion— "  What  fruit  had  ye  then  in  those  things  whereof  ye  are  now 
ashamed?"  What  is  the  end  of  this  flowery  path?  "Death?"7 
"  Surely  thou  didst  set  them  in  slippery  places  :  thou  castest  them 
down  into  destruction.  How  are  they  brought  into  desolation  as  in 
a  moment !  They  are  utterly  consumed  with  terrors  !"'3  "  the  pros- 
perity of  fools  shall  destroy  them."9 

Our  Saviours  allotment  for  his  people — "In  the  world  ye  shall 
have  tribulation"10 — marks  not  less  his  wisdom  than  his  love.  This 
is  the  gracious  rod,  by  which  he  scourges  back  his  prodigal  children 

1  Rom.  vii.  12,  with  22.  2  Tsa.  Ixiv.  5.  3  Heb.  v.  14.  *  Litany. 

5  The  histories  of  David,  1  Chron.  xxi.  1 — 4;  Solomon,  1  Kinjjs  xi.  1 — 8;  Uzziah,  2 
Chron.  xxvi.  1(3;  and  Hezekiah,  2  Chron.  xxxii.  25 — 32,  will  readily  occur  to  the  mind. 

6  Deut.  xxxii.  15.     Jer.  xxii.  21.  i  Rom.  vi.  21.  «  Psalm  Ixxiii.  18,  19. 

9  Prov.  i.  32.  io  John  xvi.  33.     Acts  xiv.  22.     1  Thess.  iii.  3. 


110  EXPOSITION    OF    PSALM    CXIX. 

to  himself.  This  is  the  wise  discipline,  by  which  he  preserves  them 
from  the  poisoned  sweetness  of  carnal  allurements,  and  keeps  their 
hearts  in  a  simple  direction  towards  himself,  as  the  well-spring  of 
their  everlasting  joy.  With  all  of  them  this  one  method  has  been 
pursued.  All  have  been  taught  in  one  school.  All  have  known 
the  power  of  affliction  in  some  of  its  varied  forms  of  inward  conflict 
or  outward  trouble.  All  have  found  a  time  of  affliction  a  time  of 
love.  All  have  given  proof,  that  the  pains  bestowed  upon  them 
have  not  been  in  vain.  Thus  did  Manasseh  in  affliction  beseech 
"the  Lord,  and  humble  himself  greatly  before  the  Lord  God  of  his 
fathers."1  Thus  also  in  afflictions  the  Lord  "  heard  Ephraim  be- 
moaning himself  ;"2  and  beheld  Israel  "seeking  him  early,"3  and 
the  forlorn  wandering  child  casting  a  wishful,  penitent  look  towards 
his  Father's  house,  as  if  the  pleasures,  that  had  enticed  his  heart 
from  home,  were  now  embittered  to  the  soul.4 

And  thus  the  Christian  can  give  some  account  of  the  means  by 
which  his  Father  is  leading  and  preparing  him  for  heaven.  Per- 
haps he  did  not  at  first  see  the  reason.5  It  was  matter  of  faith,  not 
of  consciousness.  But  in  looking  back,  how  clear  the  path,  how 
valuable  the  benefit — Before  I  was  afflicted,  I  went  astray  :  but 
nov)  have  I  kept  thy  word.  I  never  prized  it  before.  I  could,  in- 
deed, scarcely  be  said  to  know  it.  I  never  understood  its  comfort 
until  affliction  expounded  it  to  me.  I  never  till  now  saw  its  suita- 
bleness to  my  case.  But  what  an  heightened  aggravation  of  guilt, 
when  these  especial  mercies  fail  of  their  gracious  end — when  van- 
ity, wTorldliness,  and  sin  still  reign  with  uncontrolled  sway  !  Ah  ! 
when  sinners  are  unhumbled  "under  the  mighty  hand  of  God"— 
when  they  are  afflicted,  and  not  purged  by  affliction — when  it  is 
said  of  them — "  They  received  not  correction"6 — it  seems  the  fore- 
runner of  that  tremendous  judgment — "Why  should  ye  be  stricken 
any  more."7 

Heavenly  Father !  keep  thy  poor  weak  erring  child  from  this 
fearful  doom.  Let  not  that  measure  of  prosperity,  which  thou 
mayest  be  pleased  to  vouchsafe,  prove  my  curse.  But  especially  let 
every  cross,  every  affliction,  which  thou  art  pleased  to  mingle  in  my 
cup,  conform  me  more  to  my  Saviour's  image,  restrain  my  heart 
from  its  daily  wanderings,  and  give  thy  holy  ways  and  word  to  my 
soul,  and  give  me  sweeter  anticipations  of  that  blessed  home,  where 
I  shall  never  wander  more,  but  find  my  eternal  happiness  in  "  keep- 
ing thy  word" 

G8.    Thou  art  good,  and  docst  good  ;  teach  me  thy  statutes. 

The  blessed  effects  of  chastisement,  as  a  special  instance  of  the 
Lord's  goodness,  might  naturally  lead  to  a  general  acknowledg- 
ment of  the  goodness  of  his  character  and  dispensation.  Judging 
in  unbelieving  haste,  of  his  providential  and  gracious  dealings,  fee- 

1  2  Chron.  xxxiii.  12.     Compare  Dan.  iv.  3G,  37.  2  Jer.  xxxi.  18,  19. 

3  Hosca  v.  15;  vi.  1.  2.  4  Luke  xv.  Ifi,  17.  5  See  Heb.  xii.  11. 

6  Zeph.  iii.  2.  7  Isaiah  i.  5. 


VERSE    68.  Ill 

ble  sense  imagines  a  frown,  when  the  eye  of  faith  discerns  a  smile, 
upon  his  face ;  and  therefore  in  proportion  as  faith  is  exercised  in 
the  review  of  the  past,  and  the  experience  of  the  present,  we  shall 
be  prepared  with  the  ascription  of  praise — i:  Thou  art  good"  This 
is  indeed  the  expression1 — -the  confidence2 — the  pleading3 — of  faith. 
It  is  the  sweet  taste  of  experience — checking  the  legality  of  the 
conscience,  the  many  hard  and  dishonorable  thoughts  of  God,  and 
invigorating  a  lively  enjoyment  of  him.  Indeed  '  this  is  the  true 
and  genuine  character  of  God.  He  is  good4 — He  is  goodness. 
Good  in  himself — good  in  his  essence — good  in  the  highest  degree. 
All  the  names  of  God  are  comprehended  in  this  one  of  "  Good."s 
All  the  acts  of  God  are  nothing  else  but  the  effluxes  of  his  good- 
ness, distinguished  by  several  names  according  to  the  object  it  is 
exercised  about.  When  he  confers  happiness  without  merit,  it  is 
grace.  When  he  bestows  happiness  against  merit,  it  is  mercy. 
When  he  bears  with  provoking  rebels,  it  is  long-suffering.  When 
he  performs  his  promise,  it  is  truth.  When  he  commiserates  a  dis- 
tressed person,  it  is  pity.  When  he  supplies  an  indigent  person,  it 
is  bounty.  When  he  succors  an  innocent  person,  it  is  righteous- 
ness. And  when  he  pardons  a  penitent  person,  it.  is  mercy.  All 
summed  up  in  this  one  name — Goodness.  None  so  communica- 
tively good  as  God.  As  the  notion  of  God  includes  goodness,  so  the 
notion  of  goodness  includes  diffusiveness.  Without  goodness  he 
would  cease  to  be  a  Deity  ;  and  without  diffusiveness  he  would 
cease  to  be  good.  The  being  good  is  necessary  to  the  being  God. 
For  goodness  is  nothing  else  in  the  notion  of  it  but  a  strong  incli- 
nation to  do  good,  either  to  find  or  to  make  an  object,  wherein  to 
exercise  itself,  according  to  the  propension  of  its  own  nature.  And 
it  is  an  inclination  of  communicating  itself,  not  for  its  own  interest, 
but  for  the  good  of  the  object  it  pitcheth  upon.  Thus  God  is  good 
by  nature  ;  and  his  nature  is  not  without  activity.  He  acts  consist- 
ently with  his  own  nature  ; — '  Thou  art  good,  and  doest  good.'"6 
■  How  easily  is  such  an  acknowledgment  excited  towards  an  earth- 
ly friend  !  Yet  who  has  not  daily  cause  to  complain  of  the  coldness 
of  his  affections  towards  his  God  ?  It  would  be  a  sweet  morning's 
reflection  to  recollect  some  of  the  innumerable  instances,  in  which 
the  goodness  of  God  has  been  most  distinctly  marked  ;  to  trace  them 
in  their  peculiar  application  to  our  own  need;  and  above  all  to 
mark,  not  only  the  source  from  which  they  come,  but  the  channel 
through  which  they  flow.  A  view  of  covenant  love  does  indeed 
make  the  goodness  of  God  to  shine  with  inexpressible  brightness 

1  Hcb.  xi.  6.  2  Nahum  i.  7.  3  Psalm  xxv.  7;  Ixxxvi.  5. 

i  lb.  xxxiv.  8,  with  Micah  vii.  18. 

5  The  revealed  "goodness"  of  God  made  to  Moses  in  answer  to  his  prayer — "  I  beseech 
thee  show  me  thy  glory" — shows  it  to  be  not  a  single  attribute,  or  a  display  of  any  par- 
ticular feature  of  the  Divine  character,  but  rather  the  combined  exercise  of  all  his  perfec- 
tions.    Exodus  xxxiii.  18,  19.  with  xxxiv.  5 — 7. 

6  Chamock's  Works,  vol.  i.  581,  585,  588.  For  another  exquisite  view  (parallel,  and 
in  some  degree  identical,  with  Charnock)  of  this  "  perfecting  perfection,  which  crowns 
and  consummates  all  the  rest," — see  Howe's  Works,  8vo.  edit.  1822,  viii.  pp.  107 — 111. 


112  EXPOSITION    OP    PSALM    CXIX. 

"  in  the  face  of  Jesus  Christ  j"1  and  often  when  the  heart  is  con- 
scious of  backsliding,  does  the  contemplation  of  this  "goodness" 
under  the  influence  of  the  Spirit,  prove  the  Divinely-appointed 
means  of  "  leading  us  to  repentance."2  Let  us  therefore  wait  on, 
even  when  we  see  nothing.  Soon  we  shall  see,  where  we  did  not 
look  for  it.  Soon  we  shall  find  goodness  unmingled— joy  uncloud- 
ed, unspeakable,  eternal. 

Meanwhile,  though  the  diversified  manifestations — the  materials 
of  our  happiness — in  all  around  us — be  countless  as  the  drops  of 
sand  and  the  particles  of  dew — yet  without  heavenly  teaching  they 
only  become  occasions  of  our  deeper  misery  and  condemnation.  It 
is  not  enough  that  the  Lord  gives — he  must  teach  us  his  statutes. 
Divine  truths  can  only  be  apprehended  by  Divine  teaching.  The 
scholar,  who  has  been  longest,  taught,  realizes  most  his  need  of  this 
teaching,  and  is  most  earnest  in  seeking  it.  Indeed  "the  earth  is  full 
of  the  goodness  of  the  Lord,"  yet  we  may  be  utterly  ignorant  of  it. 
The  instances  of  goodness  in  the  shape  of  a  cross,  we  consider  lo 
be  the  reflection  on  it.  Nothing  is  goodness  in  our  eyes  that  crosses 
our  own  inclination.  We  can  hardly  bear  to  hear  of  the  cross, 
much  more  to  lake  it  up.  We  talk  of  goodness,  but  yield  to  discon- 
tent. We  do  not  profess  to  dislike  trial — only  the  trial  now  pressing 
upon  us — any  other  cross  than  this — that  is,  my  will  and  wisdom 
rather  than  God's.  Is  there  not  therefore  great  need  of  this  prayer 
for  Divine  teaching,  that  we  may  discern  singly  the  Lord's  mercies 
so  closely  crowded  together,  and  make  the  due  improvement  of  each? 
Twice  before  had  the  Psalmist  sent  up  this  prayer  and  plea.3  Yet 
he  seems  to  make  the  supplication  ever  new  by  the  freshness  and 
vehemency  of  his  desires.  And  let  me  ever  make  it  new  by  the 
remembrance  of  that  one  display  of  goodness,  which  casts  every 
other  manifestation  into  the  shade — "  God  so  loved  the  world,  that 
he  gave  his  only-begotten  Son."4 

This  constitutes  of  itself  a  complete  mirror  of  infinite  and  ever- 
lasting goodness — the  only  intelligent  display  of  his  goodness — the 
only  manifestation,  that  prevents  from  abusing  it.  What  can  I  say 
to  this — but  "  Thou  art  good,  and  doest  good  7"  What  may  I  not 
then  expect  from  thee  !  '  "  Teach  me  thy  statutes."  Teach  me  the 
Revelation  of  thyself — Teach  me  the  knowledge  of  thy  Son.  For 
"  this  is  life  eternal,  that  I  might  know  thee,  the  only  true  God,  and 
Jesus  Christ  whom  thou  hast  sent."  '5 

69.   The  proud  have  forged  a  lie  against  me  ;  but  I  will  keep  thy  precepts  with 

my  ichole  heart. 

If  the  Lord  does  us  good,  we  must  expect  Satan  to  do  us  evil. 
Acting  in  his  own  character,  as  a  "  liar  and  a  father  of  it,''6  he  read- 
ily puts  it  into  the  hearts  of  his  children  to  "forge  lies  against" 
the  children  of  God!  But  all  is  overruled  by  the  ever-watchful 
care  and  providence  of  God  for  the  eventual  good  of  his  Church. 

1  2  Cor.  iv.  G.  2  Rom.  ii.  4.  3  Verses  12,  G4.     Corap.  Ps.  xxv.  8. 

*  John  iii.  1G.  5  lb.  xvii.  3.  6  lb.  viii.  44. 


VERSE   70.  113 

The  cross  frightens  the  insincere,  and  removes  them  out  of  the  way  • 
while  the  steadfastness  of  his  own  people  marvellously  displays  to 
the  world  the  power  and  triumph  of  faith.  A  most  delightful  source 
of  encouragement  in  this  fiery  trial  is  to  take  off  the  eye  from  the 
objects  of  sense,  and  to  fix  it  upon  Jesus  as  our  pattern,  no  less  than 
our  life.  For  every  trial,  in  which  we  are  conformed  to  his  suffer- 
ing image,  supplies  to  us  equal  direction  and  support.  Do  "the 
proud  forge  lies  against  ns  ?"  So  did  they  against  him.1  "The 
disciple  is  not  above  his  Master,  nor  the  servant  above  his  Lord.  It 
is  enough  for  the  disciple  that  he  be  as  his  Master,  and  the  servant 
as  his  Lord.  If  they  have  called  the  Master  of  the  house  Beelze- 
bub, how  much  more  shall  they  call  them  of  his  household."2  "  Con- 
sider him  therefore,  that  endured  such  contradiction  of  sinners 
against  himself  lest  ye  be  wearied  and  faint  in  your  i?iinds."3 

But  is  it  always  "lies  that  are  forged  against  us  ?"  Is  there 
no  worldliness,  or  pride,  or  inconsistency  in  temper  and  walk,  that 
opens  the  mouths  of  the  enemies  of  the  Gospel,  and  causes  "  the 
way  of  truth  to  be  evil  spoken  of?"4  Do  they  not  sometimes  say 
all  manner  of  evil  against  some  of  us,  for  Christ's  sake ;  yet  alas !  not 
altogether  "falsely?"5  "  Woe  unto  the  world,  because  of  offences  ! 
for  it  must  needs  be  that  offences  come  ;  but  woe  to  that  man  by 
whom  the  offence  cometh  !"6  If  however  the  reproach  of  the  world 
be  "  the  reproach  of  Christ,"  "  let  us  hold  fast  the  profession  of  our 
faith  without  wavering;  for  he  is  faithful  that  promised."7  Insin- 
cerity of  heart  can  never  support  us  to  a  consistent  and  persevering 
endurance  of  the  cross.  A  heart  divided  between  God  and  the 
world  will  ever  be  found  faulty  and  backsliding.8  Wholeness  of 
heart  in  the  precepts  of  God  adorns  the  Christian  profession,  awes 
the  ungodly  world,  realizes  the  full  extent  of  the  Divine  promises, 
and  pours  into  the  soul  such  a  spring-tide  of  enjoyment,  as  more 
than  counterbalances  all  the  reproach,  contempt,  and  falsehood,  which 
the  forge  of  the  great  enemy  is  employing  against  us  with  unceas- 
ing activity,  and  relentless  hatred.  Yet  forget  not,  believer,  that 
these  proofs  of  the  malicious  enmity  of  the  proud  must  often  be 
received  as  the  gentle  stroke  of  your  Father's  chastisement.  Let 
the  fruits  of  it  then  be  daily  visible  in  the  work  of  mortification — 
in  the  exercise  of  the  suffering  graces  of  the  Gospel — in  your  grow- 
ing conformity  to  his  image — and  in  a  progressive  meetness  for  the 
world  of  eternal  uninterrupted  love. 

70.    Their  heart  is  as  fat  as  grease :   but  I  delight  in  thy  law. 

An  awful  description  of  the  hardened  state  of  the  proud  forgers 
of  lies  !  Yet  not  of  their  state  only,  but  of  every  sinner  who  stands 
out  in  wilful  rebellion  against  God.  The  tremendous  blow  of  Al- 
mighty justice  has  benumbed  his  heart,  so  that  the  pressure  of 
mountains  of  sin  and  guilt  is  unfelt !     The  heart  is  left  of  God, 

i  Comp.  Matt.  xxvi.  59— 61 .  2  ib.  x.  34,  25.  3  Heb.  xii.  3. 

*  2  Peter  ii.  2.  s  See  Matt.  v.  11.  6  lb.  xviii.  7. 

»  Heb.  x.  23.  "'  Comp.  Hosea  x.  2.     Jer.  iii.  10. 

8 


114  EXPOSITION    OF    PSALM    CXIX. 

"seared  with  a  hot  iron,"1  and  therefore  without  tenderness;  "past 
feeling;"2  unsoftened  by  the  power  of  the  word  ;  unhumbled  by  the 
rod  of  providential  dispensations,  given  up  to  the  heaviest  of  all 
spiritual  judgments !  But  it  is  of  little  avail  to  stifle  the  voice  of 
conscience,  unless  the  same  power  or  device  could  annihilate  hell. 
It  will  only  "  awake  out  of  sleep,  like  a  giant  refreshed  with  wine,"3 
and  rage  with  tenfold  interminable  fury  in  the  eternal  world,  from 
the  temporary  restraint,  which  for  a  short  moment  had  benumbed 
its  energy.  Wilful  resistance  to  the  light  of  the  Gospel,  and  the 
strivings  of  the  Spirit,  constrained  even  from  a  God  of  love  the  mes- 
sage of  judicial  abandonment — "Make  the  heart  of  this  people  fat, 
and  make  their  ears  heavy,  and  shut  their  eyes ;  lest  they  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with  their 
heart,  and  convert,  and  be  healed."4  Who  then  among  us  will  not 
cry,  From  hardness  of  heart,  and  contempt  of  thy  word  and  com- 
mandment, Good  Lord !  deliver  us  !5  Tenderness  is  the  first  mark 
of  the  touch  of  grace,  when  the  heart  becomes  sensible  of  its  own 
insensibility,  and  contrite  on  account  of  its  own  hardness.  'Noth- 
ing,' said  Jerome,  in  a  letter  to  a  friend,  '  makes  my  heart  sadder, 
than  that  nothing  makes  it  sad.'  But  when  "  the  plague  of  our 
own  heart"  begins  to  be  "known,"6  and  becomes  matter  of  confes- 
sion, humiliation,  and  prayer;  the  promise  of  "a  new  heart,"  is  as 
life  from  the  dead.7  The  subject  of  this  promise  delights  in  God's 
law;  and  this,  amidst  the  sometimes  overwhelming  power  of  nat- 
ural corruption,  gives  a  satisfactory  witness  of  a  change  "  from  death 
unto  life." 

Christian  !  can  you  daily  witness  the  wretched  condition  of  the 
ungodly,  without  the  constraining  recollection  of  humiliation  and 
love?  What  sovereign  grace,  that  the  Lord  of  glory  should  have 
set  his  love  upon  one  so  vile  !s  What  mighty  power  to  have  raised 
my  insensible  heart  to  that  delight  in  his  law,  which  conforms  me 
to  the  image  of  his  dear  Son  !9  Deeply  would  I  "abhor  myself;'' 
and  gladly  would  I  acknowledge,  that  the  service  of  ten  thousand 
hearts  would  be  a  poor  return  for  such  unmerited  love.  What,  O 
"what  shall  I  render  to  the  Lord  !"10  Prayer  for  them  who  are  still 
lying  in  death — praise  for  myself  quickened  from  death.  But  what 
can  give  the  vital  breath,  pulse,  feeling,  and  motion?  "Come  from 
the  four  winds,  O  breath  ;  and  breathe  upon  these  slain,  that  they 
may  live."11 

Let  us  apply,  for  the  purpose  of  daily  self-examination,  this  de- 
scription of  the  heart,  either  as  given  up  to  its  natural  insensibility, 
or  as  cast  into  the  new  mould  of  "  delight  in  the  law  of  God.'11 
Such  an  examination  will  prove  to  us,  how  much  even  renewed 
souls  need  the  transforming,  softening  influences  of  grace.  "  The 
deceitfulness  of  sin  hardens  the  heart"12  to  its  original  character,  "as 
fat  as  grease"  unfeeling,  incapable  of  impression,  without  a  divine 

»  Tim.  iv.  2.  2  Eph.  iv.  18,  19.  3  Ps.  lxxviii.  GO,  P.  T.         *  Isa.  vi.  9,  10. 

s  Litany.  6  I  Kings  viii.  38.  ?  Ezek.  xxxvi.  26.  8  Eph.  n.  4, 5. 

»  See  Ps.  x).  8.       10  Ps.  cxvii.  12.  n  Ezek.  xxxvii.  9.  12  Heb.  in.  13 


VERSE    71.  115 

touch.  O  Lord,  let  not  my  heart  be  unvisited  for  one  day,  one 
hour,  by  that  melting  energy  of  love,  which  first  made  me  feel,  and 
constrained  me  to  love. 

71.  It  is  good  for  me  that  I  have  been  afflicted;  that  I  might  learn  thy 

statutes. 

If  I  mark  in  myself  any  difference  from  the  ungodly — if  I  can 
feel  that  my  natural  insensibility  is  yielding  to  the  influence  of 
grace — if  1  am  enabled  to  "delight  in  God's  law"  which  before  I 
had  neglected  as  a  "  strange  thing,"1  if  this  softening  transforma- 
tion2 has  been  wrought  in  the  school  of  affliction ;  let  me  thankfully 
acknowledge,  "  It  is  good  for  me  that  I  have  been  afflicted."  None 
indeed  but  the  Lord's  scholars  can  know  the  benefit  of  this  school, 
and  this  teaching.  The  first  lessons  are  usually  learned  under  the 
power  of  the  words  pricking  and  piercing  the  heart ;  yet  issuing  in 
joyous  good.3  All  special  lessons  afterward  will  probably  be  learned 
here.4  '  I  never,'  said  Luther,  '  knew  the  meaning  of  God's  word, 
until  I  came  into  affliction.  I  have  always  found  it  one  of  my  best 
schoolmasters.'5  This  teaching  marks  the  sanctified  from  the  un- 
sanctified  cross,  explaining  many  a  hard  text,  and  sealing  many  a 
precious  promise — the  rod  expounding  the  word,  and  the  Divine 
Teacher  effectually  applying  both. 

Indeed,  but  for  this  discipline  we  should  miss  much  of  the  mean- 
ing and  spiritual  blessing  of  the  word.  For  how  can  we  have  any 
experimental  acquaintance  with  the  promises  of  God,  under  those 
circumstances,  for  which  the  promises  are  made?  When,  for  ex- 
ample, but  in  the  day  of  trouble,  could  we  understand  the  full 
mercy  of  such  a  gracious  word,  "  Call  upon  me  in  the  day  of  trou- 
ble :  I  will  deliver  thee,  and  thou  shalt  glorify  me."6  And  how 
much  more  profitable  is  this  experimental  learning  than  mere 
human  instruction  !  When  therefore  we  pray  for  a  clearer  appre- 
hension and  interest  in  the  blessed  book,  and  for  a  deeper  experi- 
ence of  its  power  upon  our  hearts ;  we  are  in  fact  often  uncon- 
sciously supplicating  for  the  chastening  rod  of  our  Father's  love. 
For  it  is  the  man  "  whom  the  Lord  chasteneth,  that  he  <:  teacheth 
out  of  his  law."7     Peter  indeed,  when  on  the  mount  of  transfigura- 

1  Hosea  viii.  12.  2  Job  xxiii.  16. 

3  Acts  ii.  37—47;  xvi.  27—34.  4  See  Job  xxxvi.  8—10. 

5  On  another  occasion,  referring  to  some  spiritual  temptation  on  the  morning  of  the 
preceding  day,  he  added  to  a  friend  (Justin  Jonas,)  "Doctor,  I  must  mark  the  day;  I 
was  yesterday  at  school."  Milner  v.  484.  In  one  of  his  works,  he  most  accurately  calls 
affliction  "  the  theology  of  Christians" — "  theologium  Christianorum."  To  the  same  pur- 
port is  the  testimony  of  a  learned  French  divine  and  tried  saint  of  God — "I  have  learned 
more  divinity,"  said  Dr.  Rivet,  confessing  to  God  of  his  last  days  of  affliction — "  in  these 
ten  days  that  thou  art  come  to  visit  me,  than  I  did  in  fifty  years  before.  Thou  hast 
brought  me  to  myself.  '  Before  I  was  afflicted  I  went  astray,'  and  was  in  the  world ; 
but  now  I  am  conversant  in  the  school  of  my  God  ;  and  he  teacheth  me  after  another 
manner  than  all  those  doctors,  in  reading  whom  I  spent  so  much  time." — Middldon's 
Bio*.  Evan.  iii.  238. 

6  Psalm  1.  15. 

i  Psalm  xciv.  12.  The  use  of  the  word  t<h<5cm  in  the  acceptation  of  chastening  (LXX. 
in  this  verse,  and  Hcb.  xii.  5.)  is  remarkable,  as  describing  literally  the  instruction,  by 
which  a  child  is  trained  to  the  acquisition  of  useful  knowledge,  which,  however,  not  be- 


116  EXPOSITION    OF   PSALM    CXIX. 

tion;  said,  "  It  is  gcod  for  us  to  be  here.  Let  us  build  here  three 
tabernacles."  Here  let  us  abide  in  a  state  of  comfort,  indulgence, 
and  sunshine.  But  well  was  it  added  by  the  sacred  historian, 
"Not  knowing  what  he  said."1  The  judgment  of  David  was  far 
more  correct,  when  he  pronounced,  that  "  it  was  good  for  him  that 
he  had  been  afflicted"  For  so  often  are  we  convicted  of  inattention 
to  the  voice  of  the  Lord — so  often  do  we  find  ourselves  looking  back 
upon  forsaken  Sodom,  or  lingering  in  the  plains,  instead  of  pressing 
onward  to  Zoar,2  that  the  indulgence  of  our  own  liberty  would 
shortly  hurry  us  along  the  pathway  of  destruction.  Alas!  often 
do  we  feel  the  spirit  of  prayer  to  be  quenched  for  a  season  by  "  a 
heart  overcharged  with  the  cares  of  this  life"3 — or  by  the  over- 
prizing of  some  lawful  comfort — or  by  a  temper  inconsistent  with 
our  Christian  profession— or  by  an  undue  confidence  in  the  flesh. 
And  at  such  season  of  backsliding,  we  must  count  among  our 
choicest  mercies,  the  gracious  discipline,  by  which  the  Lord  schools 
us  with  the  cross,  "  that  we  may  learn  His  statutes." 

After  all,  however,  this  must  be  a  paradox  to  the  unenlightened 
man.  He  can  only  "count  it"  all  grief,  not  "  all  joy,  when  he  falls 
into  divers  temptations."4  His  testimony  is — It  is  evil — not  it  is 
good  for  me  that  I  have  been  afflicted.  And  even  God's  children,  as 
we  have  before  remarked,  do  not  always  take  up  this  word  while 
smarting  under  the  rod.  The  common  picture  of  happiness  is  free- 
dom from  trouble,  not,  as  Scripture  describes  it,5  the  portion  of  trou- 
ble. Yet  how  true  is  God's  judgment,  when  it  is  the  very  end  of 
affliction  to  remove  the  source  of  all  trouble,6  and  consequently  to 
secure — not  to  destroy — solid  happiness.  Yet  we  must  determine 
the  standard  of  real  good  by  its  opposition — not  its  accordance — to 
our  own  fancy  or  indulgence.  The  promise  of  "every  good  thing" 
may  be  fulfilled  by  a  plentiful  cup  of  affliction.7  Present  evil  may 
be  "  working  together  for"  ultimate  "  good."8  Let  God  take  his 
own  way  with  us.9  Let  us  interpret  his  providences  by  his 
covenant10 — his  means  by  his  end,11  and  instead  of  fainting  under 
the  sharpness  of  his  rod,  earnestly  desire  the  improvement  of  it. 

Are  you,  then,  tried  believer,  disposed  to  regret  the  lessons  you 
have  already  learned  in  this  school?  Or  have  you  purchased  them 
at  too  dear  a  cost  ?  Do  you  grieve  over  the  bleedings  of  a  contrite 
heart,  that  have  brought  you  under  the  care  of  the  healing  physi- 
cian? Or  could  you  by  any  other  way  have  obtained  so  rich  a  know- 
ledge of  his  love,  or  have  been  trained  to  such  implicit  obedience  to 
his  will?  As  Jesus,  "  though  he  were  a  Son,  yet  learned  obedience 
by  the  things  that  he  suffered  ;"12  so  may  we  "rejoice,  inasmuch  as  we 
are  partakers  of  his  sufferings,'"13  and  be  thankful  to  learn  the  same 
obedience,  as  the  evidence  and  fruit  of  our  conformity  to  him. 

ing  generally  affected  without  chastening,  accounts  for  the  use  of  the  word,  to  mark  the 
discipline  which  usually  attends  instruction. 

1  Luke  ix.  33.  2  Compare  Gen.  xix.  17—23.  4  Luke  xxi.  34. 

4  James  i.  2.  s  Job  v.  17.  6  Isa.  xxvii.  9.  3  Ps.  xxxiv.  10,  19. 

8  Rom.  viii.  28.  Comp.  Jer.  xxiv.  5.  9  lb.  xxix.  11.     John  xvi.  G,  7. 

10  Gen.  xxxii.  10—12.        1[  James  v.  11.         »*  Heb.  v.  8.  I3  1  Peter  iv.  13. 


VERSE  72.  117 

The  Lord  save  us  from  the  greatest  of  all  afflictions,  an  affliction 
lost !'  "  Be  thou  instructed,  O  Jerusalem,  lest  my  soul  depart  from 
thee;  lest  I  make  thee  desolate,  a  laud  not  inhabited."2  "He  that 
being  often  reproved,  hardeneth  his  neck,  shall  suddenly  be  de- 
stroyed, and  that  without  remedy."3  A  call  to  tremble  and  repent 
to  watch  and  pray,  and  "  turn  to  him  that  smiteth  us  !"4 

Oh  !  is  there  one  of  that  countless  throng  surrounding  the  ever- 
lasting throne,  who  has  not  sung,  "  It  is  good  for  me  that  I  have 
been  afflicted  ?"  "  And  one  of  the  elders  answered,  saying  unto 
me,  What  are  these  which  are  arrayed  in  white  robes  ?  and  whence 
came  they  ?  And  I  said  unto  him,  Sir,  thou  knovvest.  And  he 
said  unto  me,  These  are  they  which  came  out  of  great  tribulation, 
and  have  washed  their  robes,  and  made  them  white  in  the  blood 
of  the  Lamb."5 

72.   The  law  of  thy  mouth  is  better  unto  me,  than  thousands  of  gold  and  silver. 

Well  might  David  acknowledge  the  benefit  of  affliction,  since 
he  had  thus  "  learned  in    God's  statutes"  something  that  was 
"  better  to  him  than  thousands  of  gold  and  silver."     This  was 
indeed  an  enlightened  judgment  for  one  to  form,  who  had  so  small 
a  part  of  "  the  law  of  God's  mouth"  and  so  large  a  portion  of  this 
world's  treasure.     And  yet,  if  we  study  only  his  book  of  Psalms  to 
know  the  important  uses  and  privileges  of  this  law,  and  his  son's 
book  of  Ecclesiastes,  to  discover  the  real  value  of  paltry  gold  and 
silver,6  we  shall,  under  Divine  teaching,  be  led  to  make  the  same 
estimate  for  ourselves.     Yes,  believer,  with   the  same,  or  rather 
with  far  higher  delight  than  the  miser  calculates  his  "  thousands 
of  gold  and  silver,"  do  you   tell  out  the  precious  contents  of  the 
law  of  your  God.      After  having  endeavored  in  vain  to  count  the 
"  thousands'''  in  your  treasure,  one  single  name  sums  up  their 
value — "  the   unsearchable   riches  of  Christ."7      Would   not   the 
smallest  spot  of  ground  be  estimated  at  "  thousands  of  gold  and 
silver,"  were  it  known  to  conceal  under  its  surface  a  mine  of  inex- 
haustible treasure?     This  it  is  that  makes  the  word  so  inestimable. 
It  is  the  field  of  the    "  hidden  treasure."     "  The  pearl  of  great 
price"3  is  known  to  be  concealed  here.     You  woidd  not  therefore 
part  with  one  leaf  of  your  Bible  for  all  the  ':  thousands  of  gold 
and  silver."     You  know  yourself  to  be  in  possession  of  the  sub- 
stance— you  have  found  all  besides  to  be  a  shadow.      "  I  lead," 
saith  the  Saviour,  "  in  the  way  of  righteousness,  in  the  midst  of 
the  paths  of  judgment;  that  I  may  cause  them  that  love  me  to 
inherit  substance;  and  I  will  fill  their  treasures."0      The  grand 
motive  therefore  in  "searching  the  Scriptures"  is  because  "they 
testify  of  Christ."10    A  sinner  has  but  one  want — a  Saviour.     A  be- 
liever has  but  one  desire — to  "  know  and  win  Christ.""     With  a 
"  single  eye,"  therefore,  intent  upon  one  point,  he  studies  this  blessed 

1  Cornp.  1  Kings  xiii.  33.  2  Chron.  xxviii.  22.  9  Jer.  vi.  8.  3  Prov.  xix.  1. 

*  Isaiah  ix.  13.  5  Rev.  v,i.  i3_  14.  6  Eccles.  v.  9—10;  vi.  1,  2. 

7  Eph.  iii.  8.  8  Matt.  xiii.  44—46.  »  Prov.  viiL  20—21. 

10  John  v.  39.  11  Phil.  iii.  8—10. 


118 


EXPOSITION    OF    PSALM    CXIX. 


book.  "  With  unveiled  face  he  beholds  in  this  glass  the  glory  of 
the  Lord  j"1  and  no  arithmetic  can  compute  the  price  of  that,  which 
is  now  unspeakably  better  to  him  than  the  treasures  of  the  earth. 

Christian !  bear  your  testimony  to  your  supreme  delight  in  the 
book  of  God.  You  have  here  opened  the  surface  of  much  intellec- 
tual interest  and  solid  instruction.  But  it  is  the  joy  that  you  have 
found  in  the  revelation  of  the  Saviour,  in  his  commands,  in  his  pro- 
mises, in  his  ways,  that  leads  you  to  exclaim,  "  More  to  be  desired  are 
they  than  gold,  yea,  than  much  fine  gold  !"2  Yes,  indeed — every 
promise — every  declaration — centering  in  him,  is  a  pearl ;  and  the 
word  of  God  is  full  of  these  precious  pearls.  If  then  they  be  the 
richest,  who  have  the  best  and  the  largest  treasure,  those  who  have 
most  of  the  word  in  their  hearts — not  those  who  have  most  of  the 
world  in  their  possession — are  justly  entitled  to  this  pre-eminence. 
"Let  then  the  word  of  Christ  dwell  in  us  richly  in  all  wisdom."3 
For  those  who  are  rich  in  this  heavenly  treasure  are  men  of  sub- 
stance indeed. 

True — this  is  a  correct  estimate  of  the  worth  of  God's  law — bet- 
ter than  this  world's  treasure.  But  is  it  better  to  me  ?  Is  this  my 
decided  choice?  How  many  will  inconsiderately  acknowledge  its 
supreme  value,  while  they  yet  hesitate  to  relinquish  even  a  scanty 
morsel  of  earth  for  an  interest  in  it. !  Do  I  then  habitually  prefer 
"this  law  of  God's  mouth''  to  every  worldly  advantage;  am  I 
ready  to  forego  every  selfish  consideration,4  if  it  may  only  be  the 
means  of  uniting  my  heart  more  closely  to  the  Book  of  God?  If 
this  be  not  my  practical  conviction,  I  fear  I  have  not  yet  opened 
the  mine.  But  if  I  can  assent  to  this  declaration  of  the  man  of 
God,  I  have  made  a  far  more  glorious  discovery  than  Archimides ; 
and  therefore  may  take  up  his  expression  of  joyful  surprise — '  I 
have  found  it !  I  have  found  it !'  What?  That  which  the  world 
could  never  have  given  me — that  which  the  world  can  never  de- 
prive me  of. 

Yet  how  affecting  is  it  to  see  men  poor  in  the  midst  of  great 
riches  !  Often  in  the  world  we  see  the  possessor  of  a  large  treasure 
— without  a  heart,  to  enjoy  it — virtually  therefore  a  pauper.  Oftener 
still  in  the  Church  do  we  see  professors  (may  it  not  be  so  with  some 
of  us?)  with  their  Bibles  in  their  hands — yet  poor  even  with  the 
external  interest  in  its  "  unsearchable  riches. v  Often  also  do  we 
observe  a  want  of  value  for  the  whole  law  or  revelation  of  God's 
mouth.  Some  parts  are  highly  honored  to  the  depreciation  of  the 
rest.  But  let  it  be  remembered,  that  the  whole  of  Scripture  is 
"Scripture  given  by  inspiration  of  God,  and  titer ef ore  profi table" 
for  its  appointed  end.5  Oh !  beware  of  resting  satisfied  with  a 
scanty  stock.     How  rich  should  we  be,  should  we  ponder  only  one 

i  2  Cor.  iii.  18.  2  Psalm  xix.  10.  a  Col.  job..  16. 

4  A  Jewish  Rabbi,  when  induced  by  the  prospect  of  a  lucrative  situation  to  fix  his  set- 
tlement in  a  place  where  there  was  no  synagogue,  is  said  to  have  resisted  the  temptation 
by  the  recollection  of  this  verse.  Poli  Synopsis — in  loco.  A  reproof  to  Christians,  who, 
in  "choosincr  the  bounds  of  their  habitation,"  have  not  always  eyed  their  Master's  rule. 
Matt.  vi.  33.  •  5  2  Tim.  iii.  16. 


VERSE    73.  119 

word  of  the  law  each  day  with  prayerful  meditation  !  As  you  value 
your  progress  and  peace  in  the  ways  of  God — as  you  have  an  eye 
to  your  Christian  perfection — put  away  that  ruinous  thought — true 
as  an  encouragement  to  the  weak,1  but  false  as  an  excuse  to 
the  slothful- — that  a  little  knowledge  is  sufficient  to  carry  us  to 
heaven. 

And — Lord— help  me  to  prize  the  law  as  coming  from  "thy 
mouth."3  Let  it  be  for  ever  written  upon  my  heart.  Let  me  be 
daily  exploring  my  hidden  treasures.  Let  me  be  enriching  myself 
and  all  around  me  with  a  present  possession  and  interest  in  these 
heavenly  blessings. 


PART    X. 

73.   Thy  hands  havz  made  me  and  fashioned  me :  give  me  understanding,  thai 
1  may  learn  thy  commandments. 

In  the  vast  universe  of  wonder,  man  is  the  greatest  wonder — 
the  noblest  work  of  God.  A  council  of  the  Sacred  Trinity  was 
held  respecting  his  creation — "  God  said,  Let  us  make  man  in  our 
image,  after  our  likeness."4  Every  part  of  creation  bears  the  im- 
press of  God.  Man — man  alone — bears  his  image,  his  likeness. 
Everywhere  we  see  his  track — his  footsteps.  Here  we  behold  his 
face.  What  an  amazing  thought,  that  the  three  Eternal  subsist- 
ents  in  the  glorious  Godhead,  should  have  united  in  gracious  de- 
sign and  operation  towards  the  dust  of  the  earth  !  But  thus  man 
was  formed — thus  was  he  raised  out  of  his  parent  dust,  from  this 
low  original,  to  be  the  living  temple  and  habitation  of  Divine  glory 
— a  being  full  of  God.  The  first  moment  that  he  opened  his  eyes 
to  behold  the  light  and  beauty  of  the  new-made  world,  the  Lord 
separated  him  for  his  own  service,  to  receive  the  continual  supply 
of  his  own  life.  His  body  was  fitted  as  a  tabernacle  for  his  soul, 
"curiously  wrought"'  by  the  hand  of  God;  and  all  its  parts  and 
"  members  written  in  his  book,  which  in  continuance  were  fash- 
ioned, when  as  yet  there  was  none  of  them."  Most  naturally 
therefore  does  the  contemplation  of  this  "  perfection  of  beauty"  raise 
the  adoring  mind  upward — "  I  will  praise  thee  ;  for  I  am  fearfully 
and  wonderfully  made ;  marvellous  are  thy  works ;  and  that  my 
soul  knoweth  right  well."5  "  Thy  hands  have  made  me  and 
fashioned  me." 

Could  we  suppose  that  man  was  framed  to  eat,  to  sleep,  and  to 
die — that,  after  taking  a  few  turns  upon  the  grand  walk  of  life,  he 

i  Zech.  iv.  10.  2  Prov.  xiii.  4.  3  1  Thess.  ii.  13. 

*  Gen.  i.  26.  s  Psalm  exxxix.  14 — 16. 


120  EXPOSITION    OP    PSALM    CXIX. 

was  to  descend  into  the  world  of  eternal  silence,  we  might  well  ask 
the  question  of  God — "  Wherefore  hast  thou  made  all  men  in 
vain?"1  But  the  first  awakening  of  man  from  his  death-like  sleep 
enlightens  him  in  the  right  knowledge  of  the  end  of  his  creation. 
If  I  am  conscious  of  being  the  workmanship  of  God,  I  shall  feel 
my  relationship  to  him,  and  the  responsibility  of  acting  according 
to  it.  I  would  plead  then  this  relation  before  him  in  asking  for 
light,  life,  and  love.  I  cannot  serve  thee  as  a  creature,  except  I 
be  made  a  new  creature.  Give  me  a  spiritual  being,  without  which 
my  natural  being  cannot  glorify  thee.  Thou  hast  indeed  "  curi- 
ously wrought"  my  frame  ;  but  sin  has  marred  all.  Make  me  thy 
spiritual  "workmanship,  created  in  Christ  Jesus."2  "  Give  me  un- 
derstandi ngv — spiritual  knowledge,  "that  I  may  learn  thy  com- 
mandments"— "Renew  a  right  spirit  within  me."3 

But  the  natural  man  feels  no  need  of  this  prayer.  No,  he  is 
puffed  up  in  his  own  wisdom.  He  cannot  receive  the  divine  testi- 
mony, which  levels  him,  while  he  "  understandeth  not,"  with  "  the 
beasts  that  perish,"4  and  tells  him,  that  he  must  "  become  a  fool, 
that  he  may  be  wise."5  But  should  he  ever  know  his  new  state  of 
existence,  he  will  offer  up  this  prayer  eagerly  and  frequently ;  and 
every  step  of  his  way  heavenward  he  will  feel  increasing  need  of 
Divine  "  wisdom  and  spiritual  understanding." 

How  does  the  song  of  heaven  remind  us  of  this  end  of  our  crea- 
tion ! — "  Thou  art  worthy,  O  Lord,  to  receive  glory,  and  honor, 
and  power;  for  thou  hast  created  all  things;  and  for  thy  pleasure 
they  are  and  were  created."6  In  harmony  with  this  song  we  must 
acknowledge,  that  the  "  Lord  hath  made  all  things  for  himself"7 — . 
that  he  "created  all  things  for  his  glory."8  And  the  recollection 
that  he  "  created  us  by  Jesus  Christ,"9  brings  before  us  the  grand 
wrork  of  redemption,  and  the  work  of  the  new  creation  consequent 
upon  it.  He  who  created  us  in  his  own  image,  when  that  image 
was  lost,  that  he  might  not  lose  his  property  in  us,  put  a  fresh  seal 
upon  his  natural  right,  and  "  purchased  us  with  his  own  blood." 
Oh  !  let  us  not  be  insensible  to  this  constraining  motive  to  "  learn 
his  commandments?  "Ye  are  not  your  own,  for  ye  are  bought 
with  a  price ;  therefore  glorify  God  in  your  body  and  in  your  spirit, 
which  are  God's."10 

74.   They  that  fear  thee  will  be  glad  when  they  see  me  ;  because  I  have  hoped 

in  thy  word. 

How  cheering  is  the  sight  of  a  man  of  God  !  How  refreshing 
his  converse !  How  satisfactory  and  enlivening  is  the  exhibition 
of  his  faith !  The  goodness  of  God  to  one  becomes  thus  the  joy 
and  comfort  of  all.  What  an  excitement  is  this  to  close  commu- 
nion with  our  God,  that  the  light  which  we  thus  receive  will  shine 
on  those  around  us !     What  a  comfort  will  it  be,  even  in  our  own 

•  Ps.  lxxxix.  47.  2  Eph.  ii.  10.  3  Ps.  li.  10.  «  lb.  xlix.  20. 

s  1  Cor.  iii.  18.  6  Rev.  iv.  11.  »  prov.  xvi.  4.  8  Isa.  xliii.  7. 

»  Eph.  iii.  9.     Col.  i.  16.    John  i.  1—3.  10  1  Cor.  vi.  19.  20. 


VERSE   74.  121 

hour  of  temptation,  that  the  hope  which  we  may  then  be  enabled 
to  maintain  in  the  word  of  God,  shall  prove  the  stay,  not  only  of 
our  own  souls,  but  of  the  Lord's  people  !  Many  a  desponding 
Christian,  oppressed  with  such  fears  as  this — "I  shall  one  day 
perish  by  the  hand  of  Saul,"1 — when  he  hears  of  one  and  another 
exercised  in  the  same  trials,  and  who  have  "  hoped  in  God's  word," 
and  have  not  been  disappointed,  "icill  be  glad  when  he  sees  them." 
Thus  David  recorded  his  conflicts,  that  we  may  not  despair  of  our 
own;  and  his  triumphs,  that  "in  the  name  of  our  God  we  might 
set  up  our  banners"2 — "  I  had  fainted,  unless  I  had  believed  to  see 
the  goodness  of  the  Lord  in  the  land  of  the  living.  Wait  on  (he 
Lord,  be  of  good  courage,  and  he  shall  strengthen  thine  heart:  wait, 
I  say,  upon  the  Lord."3  Thus  also,  under  affliction,  he  was  com- 
forted with  the  thought  of  comforting  others  with  the  history  of  his 
own  experience — "  My  soul  shall  make  her  boast  in  the  Lord: 
the  humble  shall  hear  thereof  and  be  glad.  O  praise  the  Lord 
with  me,  and  let  us  magnify  his  name  together.  He  hath  put  a 
new  song  into  my  mouth,  even  praise  unto  our  God.  Many  shall 
see  it,  and  fear,  and  shall  trust  in  the  Lord.  Bring  my  soul  out  of 
prison,  that  I  may  praise  thy  name ;  the  righteous  shall  compass 
me  about,  for  thou  shalt  deal  bountifully  with  me."4 

In  this  view,  the  believer,  who  has  been  "sifted  in  the  sieve"  of 
temptation,  without  the  least  "grain"  of  faith  or  hope  "falling 
upon  the  earth,"5  stands  forth  as  a  monument  of  the  Lord's  faith- 
fulness, to  "strengthen  the  weak  hands,  and  confirm  the  feeble 
knees,  and  to  say  to  them  that  are  of  a  feeble  heart,  Be  strong,  fear 
not."6  Those  that  are  "  fearful,  and  of  little  faith,"  "  are  glad 
when  they  see  him."  They  "  thank  God"  for  him,  and  "  take 
courage"7  for  themselves.  What  a  motive  is  this  to  keep  us  from 
despondency ;  that  instead  of  destroying,  by  our  unbelief,  those  who 
are  already  "  cast  down,"  we  may  enjoy  the  privilege  of  upholding 
their  confidence,  and  ministering  to  their  comfort !  And  how 
should  the  weak  and  distressed  seek  for  and  prize  the  society  of 
those,  who  have  been  instructed  by  the  discipline  of  the  Lord's 
school ! 

Believer !  what  have  you  to  tell  to  your  discouraged  brethren  of 
the  faithfulness  of  your  God?  Cannot  you  put  courage  into  their 
hearts,  by  declaring  that  you  have  never  been  "  ashamed  of  your 
hope?"  Cannot  you  tell  them  from  your  own  experience,  that 
Jesus  "is  for  a  foundation-stone,  a  tried  stone,  a  sure  foundation?"8 
Cannot  you  show  them,  that,  because  he  has  borne  the  burden  of 
their  sins,  he  is  able  to  "  bear  their  griefs,  and  to  carry  their  sor- 
rows?"9 that  you  have  tried  him,  and  that  you  have  found  him  so? 
Oh !  be  animated  to  know  more  of  Christ  yourself;  let  your  hope 
in  him  be  strengthened,  that  you  may  cause  gladness  in  the  hearts 
of  those  that  see  you ;   so  that   "  whether  you    be   afflicted,  or 

'  1  Sam.  xxni.  l.  S  psalm  xx.  5.  3  lb.  xxvii.  13,  14. 

*  lb.  xxxiv.  2, 3;  xl.  3;  cxlii.  7.    Compare  also  Ixix.  30— 32.  5  Amos  ix.  9. 

s  Isa.  xxxv.  3,  4.  7  Acts  xxviii.  15.  8  Isa.  xxvi.  16.  9  lb.  liii.  4. 


122  EXPOSITION    OF    PSALM    CXIX. 

whether  you  be  comforted,  it  may  be  for  their  consolation  and 
salvation."1 

But  O  my  God !  how  much  cause  have  I  for  shame,  that  I  im- 
part so  little  of  thy  glorious  light  to  those  around  me.  Perhaps 
some  poor  trembling  sinner  u  has  been  glad  when  he  saw  me" 
hoping  to  hear  something  of  the  Saviour  from  my  lips,  and  has 
found  me  straitened,  and  cold,  and  dumb.  Oh  !  that  I  may  be  so 
"filled  with  the  Spirit,"  so  experienced  in  thy  heavenly  ways,  that. 
I  may  invite  "  all  that  fear  thee  to  come  to  me,"  that  I  may  "  tell 
them  what  thou  hast  done  for  my  soul  ;"2  so  that,  "  when  men  are 
cast  down,  they  may  say,  There  is  lifting  up."3 

75.  I  know,  O  Lord,  that  thy  judgments  are  right,  and  that  thou  in  faithfulness 

hast  afflicted  me. 

This  is  the  Christian's  acknowledgment— fully  satisfied  with 
the  dispensations  of  God.  This  is  his  confidence — so  invigorating 
to  his  own  soul — so  cheering  to  the  Church.  The  Lord's  dealings 
are  called  his  judgments — not  as  having  judicial  curses,  but  as 
the  acts  of  his  justice  in  the  chastening  of  sin.4  Perhaps  also — as 
the  administration  of  his  wise  judgment  in  their  measure  and  ap- 
plication.5 But  here  is  not  only  the  confession  of  the  Lord's  gene- 
ral judgment,  but  of  his  especial  faithfulness  to  himself.  And  this 
he  knew — not  from  the  dictates  of  the  flesh,  (which  would  have 
given  a  contrary  verdict,)  but  from  the  testimony  of  the  word,6  and 
the  witness  of  his  own  experience.7  It  could  not  be  doubted — 
much  less  denied — '  I  know,  O  Lord,  that  thy  rules  of  proceeding 
are  agreeable  to  thy  perfect  justice  and  wisdom ;  and  I  am  equally 
satisfied,  that  the  afflictions  that  thou  hast  laid  upon  me  from  time 
to  time,  are  only  to  fulfil  thy  gracious  and  faithful  promise  of 
making  me  eternally  happy  in  thyself.'  Blessed  fruit  of  affliction  ! 
when  we  can  thus  "  see  the  end  of  the  Lord,  that  the  Lord  is  very 
pitiful,  and  of  tender  mercy"— that  his  "thoughts  towards  us  are 
thoughts  of  peace,  and  not  of  evil  !"3  "  The  patience  and  faith  of 
the  saints"  teach  this  difficult  but  most  consoling  lesson  in  decipher- 
ing the  mysterious  lines  in  God's  providence. 

The  child  of  God,  under  the  severest  chastisement,  must  ac- 
knowledge justice.  Our  gracious  reward  is  always  more — our 
"punishment  always  less,  than  our  iniquities  deserve."9  "Where- 
fore should  a  living  man  complain  ?"10  In  trouble,  indeed — but  not 
in  hell.  Tf  he  complain,  let  it  be  of  none  but  himself,  and  his  own 
wayward  choice.  I  know,  O  Lord,  that  thy  judgments  are  right 
— and  who  can  doubt  the  wisdom  ?  Who  would  charge  the  ope- 
rator with  cruelty,  in  cutting  out  the  proud  flesh  that  was  bringing 
death  upon  the  man?  Who  would  not  acknowledge  the  right 
judgment  of  his  piercing  work'.'  Thus,  when  the  Lord's  painful 
work  separates  us  from  our  sins,  weans  us  from  the  world,  and 

»2Cor.  i.  G.  apsalmlxvi.  1G.  3  Job  xxii.  29.  «  1  Peter  iv.  17. 

s  Jer.  x.  24.     Comp.  Isa.  xxvii.  8.  6  Dcut.  xxxii.  4.  ">  Verse  137;  cxlv.  17. 

8  James  v.  11.  Jer.  xxix.  11.  '  Ezra  ix.  13.  Comp.  Job  xi.  6.  l0  Lam.  iii.  39. 


verse  75.  123 

brings  us  nearer  to  himself,  what  remains  for  us,  but  thankfully  to 
acknowledge  his  righteousness  and  truth?  Unbelief  is  put  to  re- 
buke ;  and  we,  of  any  suspicion  "that  God  has  forgotten  to  be 
gracious,"  must  confess,  "This  is  our  infirmity."1 

This  assurance  of  the  Lord's  perfect  justice,  wisdom,  and  intimate 
knowledge  of  our  respective  cases,  leads  us  to  yield  to  his  appoint- 
ments in  dutiful  silence.  Thus  Aaron,  under  his  most  afflictive 
domestic  calamity,  "  held  his  peace."2  Job  under  a  similar  dispen- 
sation was  enabled  to  say,  "  The  Lord  gave,  and  the  Lord  hath 
taken  away  :  blessed  be  the  name  of  the  Lord  !'"3  Eli's  language 
in  the  same  irial  was,  "It  is  the  Lord;  let  him  do  what  seemeth 
him  good."4  David  hushed  his  impatient  spirit,  "I  was  dumb;  I 
opened  not  my  mouth,  because  thou  didst  it."  And  when  Shimei 
cursed  him,  he  said.  "  Let  him  alone  ;  let  him  curse  ;  for  the  Lord 
hath  bidden  him."'3  The  Shunammite,  in  the  meek  resignation  of 
faith,  acknowledged,  "  It  is  well.'**  Hezekiah  kissed  the  rod,  while 
it  was  smiting  him  to  the  dust,  "Good  is  the  word  of  the  Lord 
which  thou  hast  spoken."7  Thus  uniform  is  the  language  of  the 
Lord's  people  under  chastisement,  I  know,  O  Lord,  that  thy  judg- 
ments are  right. 

But  the  confession  of  justice  may  be  mere  natural  conviction. s 
Faith  goes  further,  and  speaks  of  faithfulness.  David  not  only 
acknowledges  God's  right  to  deal  with  him  as  he  saw  fit,  and  even 
his  wisdom  in  dealing  with  him  as  he  actually  had  done,  but  his 
faithfulnes  in  afflicting — not  his  faithfulness,  though  he  afflicted 
— but  in  afflicting  him;  not  as  if  it  were  consistent  with  his  love, 
but  as  the  fruit  of  his  love.  It  is  not  enough,  to  justify  God. 
What  abundant  cause  is  there  to  praise  him  !  It  is  not  enough  to 
forbear  to  murmur.  How  exciting  is  the  display  of  his  faithful- 
ness and  love  !  Yes — -the  trials  appointed  for  us  are  none  else 
than  the  faithful  performance  of  his  everlasting  engagements.  And 
to  this  cause  we  may  always  trace  (and  it  is  our  privilege  to  believe 
it,  where  we  cannot  visibly  trace  it)  the  reason  of  much  that  is 
painful  to  the  flesh.9  Let  us  only  mark  its  gracious  effects  in  our 
restoration10 — instruction" — healing  of  our  backslidings,12  and  the 
continual  purging  of  sins13 — and  then  say,  'Is  not  the  faithful iicss 
of  God  gloriously  displayed  V  The  Philistines  could  not  under- 
stand Samson's  riddle — how  "Meat  could  come  out  of  the  eater, 
and  sweetness  out  of  the  strong."14  As  little  can  the  world  compre- 
hend the  fruitfulness  of  the  Christian's  trials  ;  how  his  gracious 
Lord  sweetens  to  him  the  bitter  waters  of  Mafah,16  and  makes  the 
cross  not  so  much  the  puishment,  as  the  remedy  of  sin.  He  finds 
therefore  no  inclination,  and  he  feels  that  he  has  no  interest  in 

i  Psalm  lxxvii.  7—10.  2  Lev.  x.  1—3.  3  j0b  i.  21.     Comp.  ii.  10. 

«  1  Sam.  iii.  18.  s  psaim  xxxix.  9.    2  Sam.  xvi.  11, 12.  6  2  Kings  iv.  2G. 

i  Isa.  xxxix.  8.  «  Exod.  ix.  27.     Judges  i,  7.     2  Chron.  xii.  6. 

9  Psalm  lxxxix.  30—32.     Deut.  via.  1G.     Comp.  Psalm  cvii.  43. 
10  Verse  67,  and  texts  referred  to  on  that  verse.  n  Verse  71,  and  texts. 

12  Hosea  ii.  6,  7,  14.  w  isa.  xxvii  9 ;  xlviii.  10.     Zcch.  xiii.  9.   John  xv.  2. 

14  Judges  xiv.  14.  is  See  Exodus  xv.  23—25. 


124  EXPOSITION    OF    PSALM    CXIX. 

having  any  change  made  in  the  Lord's  appointments,  painful  as 
they  may  be  to  the  flesh.  He  readily  acknowledges  that  his  mer- 
ciful designs  could  not  have  been  accomplished  in  any  other  way  ; 
while  under  trials  many  sweet  tokens  of  love  are  vouchsafed,  which, 
under  circumstances  of  outward  prosperity,  could  not  have  been 
received  with  the  same  gratitude  and  delight. 

You  that  are  living  at  ease  in  the  indulgence  of  what  this  poor 
world  can  afford,  how  little  does  the  Christian  envy  your  portion! 
How  surely  in  some  future  day  will  you  be  taught  by  experience 
to  envy  his  !  The  world's  riches  are  daily  becoming  poorer,  and 
its  pleasures  more  tasteless.  And  what  will  they  be,  and  how  will 
they  appear,  when  eternity  is  at  hand  !  Whereas  affliction  is  the 
special  token  of  our  Father's  love,1  conformity  to  the  image  of  Jesus, 
and  preparation  for  his  service  and  kingdom.  It  is  the  only  bless- 
ing that  the  Lord  gives,  without  requiring  us  to  ask  for  it.2  We 
receive  it  therefore  as  promised,  not  as  threatened;  and  when  "the 
peaceable  fruits  of  righteousness,"3  which  it  worketh  in  God's  time 
and  way,  spring  up  in  our  hearts,  humbly  and  gratefully  will  we 
acknowledge  the  righteousness  of  his  "judgments"  and  the  " faith- 
fulness" of  his  corrections. 

76.  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort,  according  to  thy 
word  unto  thy  servant. 

What  !  does  the  Psalmist  then  seek  his  comfort  from  the  very 
hand  that  strikes  him  ?  This  is  genuine  faith,  "Though  he  slay 
me,  yet  will  I  trust  in  him."4  The  very  arm  that  seems  to  be  up- 
lifted for  my  destruction,  shall  be  to  me  the  arm  of  salvation. 

Several  of  the  preceding  verses  have  spoken  of  affliction.5  The 
Psalmist  now  prays  for  alleviation  under  it.  But  of  what  kind  ? 
He  does  not  "  beseech  the  Lord,  that  it  might  depart  from  him."6 
No.  His  repeated  acknowledgments  of  the  supports  vouchsafed 
under  it,  and  the  benefits  he  had  derived  from  it,  had  reconciled  him 
to  commit  its  measure7  and  continuance  to  the  Lord.  All  that  he 
needs,  and  all  that  he  asks  for,  is,  a  sense  of  his  "merciful  kind- 
ness" upon  his  soul.  Thus  he  submits  to  his  justice  in  accumulated 
trials,  and  expects  consolation  under  them  solely  upon  the  ground 
of  his  free  favor.  Indeed  it  is  hard  to  hold  on  under  protracted  af- 
fliction without  this  precious  support.  Patience  may  restrain  mur- 
muring— but  a  sense  of  love  alone  keeps  from  fainting.  Holiness 
is  our  service — affliction  is  our  exercise — comfort  is  our  gracious 
reward.  All  the  candles  in  the  world,  in  the  absence  of  the  sun, 
can  never  make  the  day.  The  whole  earth  in  its  brightest  visions 
of  fancy,  destitute  of  the  Lord's  love,  can  never  cheer  nor  revive  the 

i  Heb.  xii.  6.     Rev.  iii.  19. 

2  Phil.  i.  29.  Lord  Bacon  somewhere  remarks,  "that,  however  temporal  prosperity 
may  have  been  promised  to  the  Church  under  the  Old  Testament;  affliction,  and  suffer- 
ing, and  trial,  are  the  promises  made  to  the  Church  under  the  Gospel  dispensation. 

3  Such  as  patience,  experience,  hope— the  work  of  tribulation.  Heb.  xii.  li,  with 
Rom.  v.  3 — 5. 

<  Job  xiii.  15.  5  Verses  67,  71 ,75.  6  2  Cor.  xii.  8.  ?  Jer.  x.  24. 


verse  76.  125 

soul.  Indeed  it  matters  little  where  we  are,  or  what  we  have.  In 
the  fulness  of  refreshing  ordinances,  unless  the  Lord  meets  us.  and 
blesses  113  with  his  " merciful  kindness  for  our  comfort?  it  is  "a 
thirsty  land,  where  no  water  is."  Absalom  might  as  well  have 
been  at  Geshur  as  at  Jerusalem,  so  long  as  he  "saw  not  the  king's 
face."1  Nothing  that  the  Lord  "gives  us  richly  to  enjoy,"  will  sat- 
isfy, if  this  source  of  refreshment  be  withheld.  The  worldling's  in- 
quiry is — "  who  will  show  us  any  good  ?"  The  Christian  forms  his 
answer  into  a  prayer — "Lord!  lift  thou  up  the  light  of  thy  coun- 
tenance upon  me."2  "  Let  thy  merciful  kindness  be  for  my  com- 
fort.'''' This  gives  the  enjoyment  of  every  real  good,  and  supplies 
the  place  of  every  fancied  good.  It  is  a  blessing  that  never  cloys, 
and  will  never  end :  and  every  fresh  taste  quenches  the  thirst  for 
earthly  pleasures.  "Whosoever  drinketh  of  this  water" — said  our 
Divine  Saviour — "  shall  thirst  again.  But  whosoever  drinketh  of  the 
water  that  I  shall  give  him  shall  never  thirst  !"3  "  Delight  thyself 
in  the  Lord ;  and  he  shall  give  thee  the  desires  of  thine  heart."4 

But,  reader,  do  you  wish  to  realize  this  comfort  ?  Then  seek  to 
approach  your  God  by  the  only  way  of  access.  Learn  to  contem- 
plate him  in  the  only  glass  in  which  a  God  of  love  is  seen — "in 
the  face  of  Jesus  Christ."5  Guard  against  looking  for  comfort  from 
any  other  source.  Beware  especially  of  that  satisfaction  in  creature 
cisterns,  which  draws  you  away  from  "  the  fountain  of  living  waters.''6 
Learn  also  to  prize  this  comfort  supremely,  and  not  to  be  content 
without  some  enjoyment,  or  even  with  a  scanty  measure  of  enjoy- 
ment ;  but  rather  let  every  day's  refreshment  be  made  a  step  for 
desiring  and  attaining  renewed  and  sweeter  refreshment  for  to- 
morrow. Some,  however,  appear  to  look  at  David's  experience,  as 
if  at 'present  they  could  hardly  expect  to  reach  its  happiness:  and 
so  they  go  on  in  a  low,  depressed,  and  almost  sullen  state,  refusing 
the  privileges,  which  are  as  freely  offered  to  them  as  to  others.  But 
such  a  state  of  mind  is  highly  dishonorable  to  God.  Let  them 
earnestly  plead  their  interest  in  the  word  of  promise,  "  According  to 
thy  word  unto  thy  servant."  Let  them  lay  their  fingers  upon  one 
or  all  of  the  promises  of  their  God.  Let  them  spread  before  the 
Lord  his  own  hand-writing  and  seals ;  and  their  Saviour  hath  said, 
"According  to  your  faith  be  it  unto  you."7     "The  king  is  held  in 

1  Compare  2  Sam.  xiv.  23,  24.  2  Psalm  iv.  6.  3  j0}in  jv.  i3)  ]4. 

4  Psalm  xxxvii.  4.  5  2  Cor.  iv.  G.     Compare  John  xiv.  6.  6  Jer.  ii.  13. 

7  Matt.  ix.  29.  The  writer  cannot  ibrhear  indulging  himself  with  a  transcript  of  the 
prayers  of  Monica,  Augustine's  mother,  as  a  beautiful  example  of  this  earnestness  and 
simplicity  of  faith  in  pleading  the  promises  of  the  word — "  Lord,  these  promises  were 
made  to  be  made  good  to  some,  and,  why  not  to  mcl  I  hunger;  I  need;  I  thirst;  I 
wait.  Here  is  thy  hand-writing  in  thy  word;  and  in  the  last  sacrament,  I  had  thy  seal 
affixed  to  it.  I  am  resolved  to  be  as  importunate  till  I  have  obtained,  and  as  thankful 
afterwards,  as  by  thy  grace  I  shall  be  enabled;  being  convinced  that  I  am  utterly  lost 
and  undone,  if  thou  hearest  not  the  desires  of  the  humble ;  and  if  thou  dost  hear  and 
grant,  I  am  so  well  acquainted  with  myself  and  with  my  own  heart,  that  I  have  nothing 
to  glory  in;  but  I  shall  wholly  glory  in  the  Lord;  and  I  do  resolve  and  believe,  that  I 
shall  to  all  eternity  celebrate  and  magnify  the  riches  of  thy  grace.  Thy  promises  are  the 
discoveries  of  thy  purposes,  and  vouchsafed  as  materials  for  our  prayers;  and  in  my  sup- 
plications I  am  resolved  every  day  to  present  and  tender  them  back  to  thee;  and  if  thou 


126  EXPOSITION    OF    PSALM    CXIX. 

the  galleries ;"'  and,  if  he  should  "  make  as  though  he  would  go 
farther,"  he  is  willing  that  we  should  "constrain  him,  saying,  Abide 
with  us."2  No  veil  now  but  the  veil  of  unbelief  need  hinder  us 
from  seeing  an  unclouded,  everlasting  smile  of  "  merciful  kindness1 
upon  our  heavenly  Father's  reconciled  face.  Only  let  us  see  to  it, 
that  he  is  the  first,  the  habitual  object  of  our  contemplation,  the 
satisfying  well-spring  of  our  delight — that  he  is  the  one  desire,  to 
which  ever  other  is  subordinate,  and  in  which  every  other  is  ab- 
sorbed. 

Lord  Jesus !  I  would  seek  for  a  renewed  enjoyment  in  "  thy  mer- 
ciful kindness.''  I  would  not  forget  that  it  was  this  that  brought 
thee  down  from  heaven— that  led  thee  to  endure  the  death  of  the 
cross — that  has  washed  me  in  thy  precious  blood — that  visits  me 
with  many  endearing  tokens  of  thy  love.  O  let  all  my  days  be 
spent  in  the  sense  of  this  "  merciful  kindness  for  my  comfort"  and 
in  rendering  to  thee  the  unworthy  returns  of  grateful,  filial  service. 

77.  Let  thy  tender  mercies  come  unto  me,  that  I  may  live  ;  for  thy  law  is  my 

delight. 

Sin  is  no  light  trouble  to  the  man  of  God.  Mercy,  therefore,  is 
to  him  no  common  blessing.  Never  can  he  have — never  can  he 
ask  enough.  Hence  his  repeated  cries.  Mercy  brought  him  out 
of  sin  and  misery.  Mercy  keeps — holds  him  on — assures  him  to 
the  end.3  Every  blessing  comes  in  the  way  of  mercy.4  The  most 
careful  "  walker  according  to  the  Gospel  rule,"5  needs  mercy.  The 
elect  are  "  vessels  of  mercy"0 — filled  up  to  the  brim  with  mercy. 
The  crown  of  glory  at  last  is  received  at  the  hands  of  mercy.7 

The  distinguishing  character  of  God  is,  that  his  mercies  are  ten- 
der mercies6 — a  father's  pitying9 — yearning10 — mercies.  When  his 
returning  prodigal  expected  probably  upbraiding  looks,  if  not  a 
frown  of  banishment,  how  did  these  tender  mercies  bring,  not  only 
his  sins,  but  also  his  very  confessions  in  the  depths  of  the  sea,  and 
welcome  him  without  a  cloud  to  his  forsaken  home  !"  The  same 
tender  consideration  puts  away  from  his  children  all  anxiety  re- 
specting "what  they  shall  eat,  or  what  they  shall  drink,  or  where- 
withal they  shall  be  clothed."12  As  a  Father,  he  also  "chasteneth"13 
them — "  he  suffereth  their  manners"14 — he  "  spareth  them,  as  a  man 
spareth  his  own  son  that  serveth  him  ;'"s — and  finally,  he  determin- 

wilt  have  regard  to  them,  anil  appear  to  be  a  'God  of  truth'  to  my  soul;  a  poor  creature, 
that  hath  long  feared  to  burn  in  hell  for  hypocrisy,  will  be  secured  and  made  happy  for 
ever.  I  am  resolved  to  wait  upon  thee,  and  to  cast  down  my  soul  upon  thee  in  this 
way;  and  thou  hast  assured  me,  thou  art  a  'God  of  judgment.'  Thou  didst  promise  in 
judgment.  Thou  knewest  what  thou  didst  in  making  such  promises;  and  thou  wilt  be 
a  'God  of  judgment;'  thou  knowest  when  and  where  to  make  them  good;  and  thou 
hast  pronounced — '  Blessed  are  all  they  that  wait  for  thee.'  On  thee  I  will  wait,  and  for 
this  blessing  I  will  hope  and  look." 

1  Can.  vii.  5;  also  vi.  5. 

2  Compare  Luke  xxiv.  28.  29,  with  Gen.  xxxii.  2G— 29.  Compare  the  invitation  given, 
Can.  iv.  1G,  instantly  accepted,  v.  1. 

3  Psalm  exxxviii.  S.  <  lb.  exxxvi.  23—25.  5  Gal.  vi.  Ifi. 

«  Rom.  ix.  23.  t  Matthew  xxv.  34.  8  Psalm  li.  1 ;  Ixxix.  8. 

6  lb.  ciii.  13.  io  Hosca  xi.  8.     Jer.  xxxi.  20.  "  Compare  Luke  xv.  20—21. 

'2  Matt.  vi.  25—34.  13  Deut.  viii.  5.  »  Acts  xiii.  18.  »s  Mai.  iii.  17. 


verse  78.  127 

eth  respecting  each  of  them  by  an  act  of  sovereign  power — "  Thou 
shalt  call  me,  My  Father,  and  shalt  not  depart  from  me."1  In  a 
yet  more  endearing  character  he  speaks — -"As  one  whom  his 
mother  comforteth,  so  will  I  comfort  you.  They  may  forget ;  yet 
will  1  not  jbrget  thee.''2 

Yet  have  we  no  just  apprehension  of  these  tender  mercies,  unless 
they  come  unto  us.  In  the  midst  of  the  wide  distribution,  let  me 
claim  my  interest.  Let  thent  come  unto  me.3  Praised  be  God  ! 
the  way  is  open  to  me.  The  mere  report  is  unfruitful.  I  cannot 
speak  of  them  with  glow  and  unction.  The  application  of  them 
is  life— not  the  mere  breathing  of  spiritual  existence,  but  the  life 
of  my  life — the  living  principle  of  devotedness  and  enjoyment — 
living  to  and  for  God  in  every  form  and  sphere,  in  every  hour  and 
action  of  the  clay;  my  feebleness  becoming  strength  in  the  Lord; 
"walking  up  and  down  in  his  name."4  This  truly  is  ';  reigning 
in  life;"5  rising  to  more  of  its  honor  and  dignity,  and  reaching  forth 
to  more  of  its  excellence  and  happiness. 

But  let  us  not  lose  sight  of  the  abundant  overflowing  spring, 
from  which  our  life  is  maintained.  In  Christ  was  life  ;6  and  he 
"  came  that  we  might  have  life,  and  that  we  might  have  it  more 
abundantly."7  There  can  be,  therefore,  no  exercises  of  life  without 
a  vital  union  to  Christ — the  source  of  life.  Shall  we  then  give  up 
the  hope  of  believing  in  Christ,  till  we  feel  the  influence  of  this  spir- 
itual principle?  This  would  be  indeed  like  refusing  to  abide  in 
the  vine,  till  we  could  bring  forth  fruit;  whereas  the  branch,  while 
separated  from  the  vine,  must  ever  be  fruitless  and  withered.8  We 
must  receive  life  from  Christ,  not  bring  it  to  him.  Faith  im- 
plants us  in  him;  and  "Christ  dwelling  in  the  heart  by  faith" 
becomes  the  life  of  the  soul,  animating  it  in  the  ways  of  God.9 

This  life,  therefore,  will  manifest  itself  in  delight  in  God's  law. 
We  shall  not  be  satisfied  to  live  upon  the  mere  surface  of  the  Gos- 
pel (which  is  barren  and  unproductive,  as  any  other  surface,  in  spir- 
itual usefulness,)  but  we  shall  search  into  its  hidden  treasures,  and 
draw  forth  its  real  life  and  consolation.  This  "delight"  will 
furnish  a  plea  for  our  use  at  the  throne  of  grace.  'If  this  is  the 
fruit  and  acting  of  the  life  of  thine  own  implanting,  Lord  !  cherish 
it.  Let  me  live  by  the  influence  of  "  thy  tender  mercies."  I  ven- 
ture to  plead  my  delight  in  thy  law,  as  an  evidence  of  my  adoption 
into  thy  family.  And,  therefore,  I  would  renew  my  plea  and  my 
petition — "  Let  thy  tender  mercies  come  unto  me,  that"  my  life 
may  be  not  only  existence,  but  enjoyment — the  beginning,  the 
earnest  of  the  everlasting  life  and  bliss  of  heaven.' 

78.  Let  the  proud  be  ashamed  ;  for  they  dealt  perversely  with  me  without  a 
cause  :    but  I  will  meditate  in  thy  precepts. 

The  prophecy  with  which  God  himself  condescended  to  open  the 

•  Jer.  iii.  19.  2  Isa.  lxvi.  13;  xlix.  15.  3  Verse  41.  *  Zech.  x.  12. 

s  Rom.  v.  17.  6  John  i.  4.  7  lb.  x.  10.  «  lb.  xv.  4—6 

s  Compare  Gal.  ii.  20,  with  Ezek.  xxxvi.  27. 


128  EXPOSITION    OF    PSALM    CXIX. 

history  of  the  Church,  has  ever  since  been  in  the  course  of  accom- 
plishment.1 "  Enmity  between  the  seed  of  the  serpent  and  the 
seed  of  the  woman,"  has  been  the  prevailing  character  and  course 
of  the  world.  "  An  unjust  man  is  an  abomination  to  the  just ;  and 
he  that  is  upright  in  the  way  is  abomination  to  the%  wicked."2 
David,  however,  prayed  for  the  confusion  of  his  enemies.— not  in  a 
vindictive  spirit,  as  if  thirsting  for  their  destruction ;  but  as  opening 
the  way  for  his  own  more  free  service  of  God.3  and  as  a  chastening, 
that  might  eventually  turn  to  their  salvation — "  Fill  their  faces 
with  shame,  that  they  may  seek  thy  name,  O  Lord"*  That  his 
prayer  was  the  expression  of  his  tender  compassion,  rather  than  of 
resentful  feeling,  is  sufficiently  evident  from  his  affectionate  weep- 
ing concern  for  their  immortal  interests.5  Prayers  of  the  same  de- 
precating character  dropped  from  the  lips  of  the  gentle  and  com- 
passionate Saviour:6  while  the  objects  of  his  awful  deprecations 
were  interested  in  the  most  yearning  sympathies  of  his  heart.7  A 
regard  also  for  the  honor  of  God  dictated  this  prayer.  David  knew 
that  the  malice  of  his  enemies  against  him  was  only  the  working 
of  their  enmity  against  God ;  that  it  was  not  so  much  him  that 
they  hated  and  persecuted,  as  God  in  him.  And  therefore  as  a 
servant  of  God  he  could  appeal — "  Do  not  I  hate  them,  O  Lord, 
that  hate  thee ')  and  am  not  1  grieved  at  those  that  rise  up  against 
thee?  I  hate  them  with  perfect  hatred;  I  count  them  mine 
enemies.',s  The  followers  of  a  despised  Saviour  must  indeed  expect 
to  be  sorely  distressed  with  the  perverseness  of  the  proud.  But 
when,  like  their  Master,  they  can  testify  that  it  is  "  without  a 
cause"9  how  cheering  are  their  Master's  words  !  "Blessed  are  ye, 
when  men  shall  revile  you,  and  persecute  you,  and  shall  say  all 
manner  of  evil  against  you  falsely  for  my  sake.  Rejoice,  and  be 
exceeding  glad  ;  for  great  is  your  reward  in  heaven."10 

And  have  you,  reader,  been  exercised  with  trials  from  an  ungodly 
world  ?  Has  the  derision  of  the  proud,  or  the  slight  or  ill-treatment 
of  the  ungodly,  never  excited  revengeful  feelings  within  ?  Have 
you  always  been  enabled  to  set  your  Saviour's  example  before  you, 
and,  "in  patience  possessing  your  soul,"  to  refer  your  cause  to  your 
Almighty  Friend  ?  "  O  Lord,  I  am  oppressed,  undertake  for  me."11 
Remember  he  has  engaged  to  take  up  your  cause — "  Shall  not  God 
avenge  his  own  elect,  which  cry  day  and  night  unto  him,  though 
he  bear  long  with  them  !  /  tell  you  that  he  will  avenge  them 
speedily. "'- 

But  learn  in  the  hour  of  trial  where  to  go,  and  what  to  do.  Go 
to  the  word  of  God  for  direction  and  support.  "  Meditate  in  his 
precepts."  There  is  often  a  hurry  of  mind  in  times  of  difficulty, 
which  unhinges  the  soul  from  the  simple  exercise  of  faith.  But 
habit  brings  practice,  and  steadiness,  and  simplicity,  enabling  us 

I  Gen.  iii.  15.     Compare  Rev.  xii.  17.  2  Prov.  xxix.  27. 

3  Verse  134.  *  Psalm  lxxxiii.  16.  5  Verses  53,  136,  158. 

«  Psalm  lxix.  21—28.  1  Comp.  Matt,  xxiii.  37.  8  Psalmcxxxix.21,22. 

9  lb.  xxxv.  19;  lxix.  4,  with  John  xv.  25.  10  Matthew  v.  11,  12. 

II  Isaiah  xxxviii.  14.     Compare  Psalm  cxl.  12,  13.  12  Luke  xviii.  7,  8. 


verse  79.  129 

most  sweetly  to  fix  our  hearts  upon  the  word  of  God,  and  to  apply 
its  directions  and  encouragements  to  the  present  exigency.  Our 
enemies  fight  against  us  with  an  arm  of  flesh.  We  resist  them 
with  the  armor  of  the  word  of  God.  And  how  inestimably  precious 
is  the  armor,  refuge,  strength,  and  consolation,  here  provided  for  us, 
against  every  effort  to  disturb  our  peace,  "  or  separate  our  hearts 
from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord  !" 

79.  Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  known  thy  tes- 
timonies. 

As  the  believer  finds  trouble  from  the  world,  he  prays  that  he 
may  find  help  from  the  Lord's  people.  The  very  sight  of  our  Fa- 
ther's family  is  cheering.  It  brings  not  only  fellowship  but  help. 
For  the  wise  distribution  of  gifts  in  the  body — each  having  his  own 
gift — were  ordained  for  the  mutual  help  and  sympathy  of  the 
several  members.1  It  is  painful  therefore  to  see  Christians  often 
walking  aloof  from  each  other,  and  suffering  coldness,  distance, 
and  mutual  differences  and  distrust  to  divide  them  from  their  bre- 
thren. Who  then  will  not  pray  that  he  who  has  the  hearts  of  all 
his  people  in  his  hand,  would  "  turn  the  hearts  of  those  that  fear 
him.  and  knoio  his  testimonies"  unto  their  brethren ?  It  was  the 
honor  of  Mordecia,  that  he  was  "  accepted  of  the  multitude  of  his 
brethren/'3  In  the  primitive  Church,  "Demetrius  had  good  report 
of  all  men,  and  of  the  truth  itself;"3  and  the  members  of  the  Church 
generally  "did  eat  their  meat  with  gladness  and  singleness  of 
heart ;  praising  God,  and  having  favor  with  all  the  people."4 
'  Then,'  as  Chrysostom  exultingly  exclaims,  '  the  Church  was  a 
little  heaven.'  Then  they  could  say  to  each  other, — "Behold,  how 
good  and  pleasant  it  is  for  brethren  to  dwell  together  in  unity  !"* 
and  even  their  heathen  neighbors  were  awed  and  constrained  into 
the  confession,  "  See  how  these  Christians  love  one  another." 

Alas  !  that  our  Jerusalem  should  no  longer  exhibit  the  picture 
of  a  "  city  compact  together"6 — that  so  many  "  walls  of  partition" 
should  separate  brother  from  brother,  so  that  our  Zion  has  very 
rarely  been  exhibited  in  her  "  perfection  of  beauty,"  when  "  the 
multitude  of  them  that  believed  were  of  one  heart  and  of  one 
soul."7  Prejudice  and  misconception  divided  Job  from  his  friends.6 
Want  of  forbearance  cankered  the  union  of  the  members  of  the 
Church  of  Rome,9  and  even  prevailed  to  separate  chief  friends — 
Paul  and  Barnabas.10  Diversity  of  sentiment  injured  the  influence 
of  brotherly  love  at  Corinth.'1     And  thus  it  has  been  in  every  suc- 

1  1  Cor.  xii.  7.     Eph.  iv.  15,  16.  2  Esther  x.  3. 

3  John  12.  *  Actsii.  4f>,47. 

5  Psalm  cxxxiii.  1.  Most  truly  catholic  was  the  rule  of  the  excellent  Philip  Henry, 
and  most  consistently  exemplified  in  his  Christian  conduct,  determining ''in  those  things, 
in  which  all  the  people  of  God  are  agreed,  to  spend  my  zeal;  and  as  for  other  things 
about  which  they  differ,  to  walk  according  to  the  light  God  hath  given  me,  and  charita- 
bly to  believe  others  to  do  so  too."— Life,  Williams's  Edition,  p.  127. 

6  Psalm  cxxii.  3.  7  lb.  1.  2,  with  Acts  iv.  32.  8  Job.  vi.  29. 

9  Rom.  xiv.  xv.  1—7.  »  Acts  xv.  37.  «  1  Cor.  i.  10—12. 


130  EXPOSITION    OF    PSALM    CXIX. 

cessivc  age  of  the  Church  ;  so  that  the  full  answer  to  the  Re- 
deemer's prayer,  and  the  grand  display  to  the  world  of  the  Divine 
original  of  the  Gospel,  is  yet  to  be  manifested.1  But  as  "  (he  com- 
munion of  saints"  was  the  peculiar  feature  of  primitive  Christianity, 
and  ever  since  has  formed  an  article  of  her  faith  ;  in  proportion 
as  we  return  to  the  primitive  standard,  we  shall  hold  closer  fellow- 
ship with  each  other — -as  "  members  of  one  body"2 — "considering 
one  another,  to  provoke  unto  love  and  to  good  works"3 — "  bearing 
one  another's  burdens4 — and  receiving  one  another,  as  Christ  also 
received  us,  to  the  glory  of  God."5 

Want  of  Christian  self-denial  presents  the  main  hindrance  to 
this  "  keeping  the  unity  of  the  spirit  in  the  bond  of  peace."  But 
— admitting  that  some  of  the  brethren  are  "weak  in  the  faith"  in 
comparison  with  ourselves — are  we  then  to  be  'rolling  endlessly 
the  returning  stone,'6  obtruding  always  the  same  stumbling  offence 
upon  them  V  We  are  "  not  to  please  ourselves"  in  compelling 
them  to  adopt  our  views;  but.  rather  to  "receive  them,  and  bear 
their  infirmities."8  Accursed  be  that  charity,  that  is  preserved  by 
"  the  shipwreck  of  faith  !"  But  though  Scriptural  truth  must 
never  be  denied,  there  are  times  when  it  may  be  forborne.  The 
Apostle  "knew  and  was  persuaded  of  the  Lord  Jesus,  that  there 
was  nothing  unclean  of  itself;"9  yet  he  would  rather  allow  even 
the  misconception  of  conscience,  until  clearer  light  should  be  given, 
than  endanger  the  unity  of  the  Church.  Liberty  must  give  place 
to  love :  and  for  himself,  he  would  rather  restrain  himself  from  law- 
ful indulgence,  than  hazard  the  safety  of  a  weaker  brother,  or  turn 
from  one  that  loved  his  Saviour.10  Wherever,  therefore,  in  the  judg- 
ment of  Christian  charity  we  discover  those  "  that  love  our  Lord 
Jesus  Christ  in  sincerity,"11  we  must  be  ready  to  give  them  our 
very  hearts,  to  view  them  as  brethren,  as  one  with  ourselves,  and 
to  welcome  them  in  brotherly  love,  as  those  whom,  with  all  their 
infirmities,  Jesus  "  is  not  ashamed  to  call  his  brethren."12  We 
must  be  ready  to  " turn  to  them"  as  those  "  that  fear  God,  and 
have  known  his  testimonies." 

And  does  not  the  believer's  anxiety  for  the  company  and  assist- 
ance of  the  Lord's  people  rebuke  Christian  professors,  who  are  far 
too  closely  linked  to  the  society  of  the  world  ?  Surely,  if  the  lovely 
attraction  of  many  of  its  most  avowed  votaries  can  compensate  for 
the  absence  of  their  Saviour's  image,  they  can  have  but  little  relish 
for  that  heavenly  enjoyment,  which  unites  the  children  of  God 
together  in  close  and  hallowed  communion  with  God.  And  do  we 
not  see  a  proof  of  the  deteriorating  influence  of  this  worldly  spirit, 
in  their  readiness  to  feel  disgust  at  the  infirmities  of  the  real  breth- 
ren of  the  Lord,  and  to  neglect  the  image  of  Christ  in  them,  from 
the  unsightliness  of  the  garb,  which  may  sometimes  cover  it  ? 

i  Johnxvii.  21.  2  1  Cor.  xii.  12— 27.  3  Heb.  x.  24. 

*  Gal.  vi.  2;  v.  13.  s  R0m.  xv.  7.  6  Morning  Exercises,  Oct.  1682. 

i  Rom.  xiv.  1.  8  lb.  xv.  I.  9  lb.  xiv.  14. 

10  lb.  xiv.  13,  15.     1  Cor.  viii.  13.     Compare  Phil.  iii.  15,  16 
"Eph.  vi.  24.     Comp.  1  John  iii.  14.  >*  Heb.  iL  11, 12. 


VERSE   80.  131 

But  let  us  mark  the  completeness  of  the  Christian — combining 
the  fear  with  the  knowledge  of  God.  Knowledge  without  fear 
would  be  self-confidence.  Fear  without  knowledge  would  be  bond- 
age. But  the  knowledge  of  his  testimonies  connected  with  an 
acquaintance  with  his  ways,  moulds  the  character  of  men  of  God 
into  the  spirit  of  love;  and  qualifies  them,  "as  fathers"1  in  the  Gos- 
pel, to  counsel  the  weak  and  inexperienced.  Should  we,  however, 
be  excluded  from  the  privilege  of  their  intercourse;  or  should  they 
be  prevented  from  "turning  unto  us  f  may  it  not  be  the  appointed 
means  of  leading  us  to  a  more  simple  dependence  on  Divine  teach- 
ing and  grace,  and  to  a  more  blessed  anticipation  of  our  Father's 
house  in  heaven,  where  all  will  be  harmony,  peace  and  love  ?  '  We 
shall  carry  truth  and  the  knowledge  of  God  to  heaven  with  us;  we 
shall  carry  purity  thither,  devotedness  of  soul  to  God  and  our  Re- 
deemer, divine  love  and  joy,  if  we  have  their  beginnings  here,  with 
whatsoever  else  of  permanent  excellence,  that  hath  a  settled,  fixed 
seat  and  place  in  our  souls  now;  and  shall  there  have  them  in 
perfection.  But  do  you  think  we  shall  carry  strife  to  heaven? 
Shall  we  carry  anger  to  heaven  ?  Envyings,  heart-burnings,  ani- 
mosities ;  shall  we  carry  these  to  heaven  with  us?  Let  us  labor 
to  divest  ourselves,  and  strike  off  from  our  spirits  everything  that 
shall  not  go  with  us  to  heaven,  or  is  equally  unsuitable  to  our  end 
and  way,  that  there  may  be  nothing  to  obstruct  and  hinder  our 
abundant  entrance  at  length  into  the  everlasting  kingdom.'2 

80.  Let  my  heart  be  sound  in  thy  statutes,  that  I  be  not  ashamed. 

The  perverseness  of  the  proud  will  be  sure  to  put  them  to 
shame?  As  the  preservative  from  this  shame,  David  prays  there- 
fore for  a  sound  heart — filled  with  solid  principle — delivered  into 
the  mould  of  the  word4 — like  the  sacrifices  of  the  law — entire  for 
God.5  Often  had  he  prayed  for  Divine  teaching6 — now  he  begs  for 
soundness  in  the  Lord's  statutes.  How  many  "  have  made  ship- 
wreck of  faith  and  of  a  good  conscience."7  from  an  unsound  heart! 
Ignorant  of  the  spirituality  of  God's  requirements,  and  resting  in 
an  outward  obedience,  they  falsely  conceive  themselves  lo  be  "alive 
without  the  law,"8  and,  "touching  the  righteousness  that  is  of  the 
law,  blameless."9  Others  go  a  little  beyond  the  surface ;  while  the 
want  of  "simplicity  and  godly  sincerity,"  of  brokenness  of  heart, 
love  to  the  Saviour,  and  dependence  upon  his  grace,  sooner  or  later 
discovers  to  their  eternal  confusion,  that  "  the  root  of  the  matter  is" 
not  "  in  them."  "  Their  root  shall  be  as  rottenness,  and  their  blos- 
som shall  go  up  as  dust."  "  Their  goodness  is  as  a  morning  cloud, 
and  as  the  early  clew  it  goeth  away."10   An  unsound  professor,  like 

i  John  ii.  13,  14. 

2  Howe's  Works,  vol.  iv.  136,  127 — "It  will  be  one  of  the  felicities  of  heaven"  (as 
Milner  sweetly  remarks  upon  the  prejudices  subsisting  between  Bernard  and  the  sup- 
posed heretics  of  his  day,)  "  that  saints  shall  no  longer  misunderstand  each  other." — 
M'dner's  History  of  the  Church,  iii.  384. 

3  Verse  78.  *  Rom.  vi.  17.  5  Lev.  xxii.  22,  23.     Comp.  Mai.  i.  8. 
s  Verses  12,  33,  61,  68.                      ■>  I  Tim.  i.  19.  8  Rom.  vii.  9. 

s  Phil.  iii.  6.  ">  Isa.  v.  24.     Hos.  vi.  4.     Comp.  Matt.  xiii.  20,  21. 


132  EXPOSITION    OP    PSALM    CXIX. 

beautiful  fruit,  may  attract  the  careless  eye ;  but  a  more  narrow 
inspection  will  show  a  worm  at  the  core,  which  has  spoiled  nearly 
to  the  surface.1  Such  religion  is  only  a  shrivelled  mass  of  inactive 
formality — a  dead  image  of  a  living  thing. 

Alas  !  how  common  is  it  to  profess  to  take  Christ  for  a  Saviour, 
while  the  heart  is  evidently  worshipping  Mammon  as  its  God  ! — 
constrained — not  inclined — to  the  Lord's  statutes!  How  possible 
is  it  to  be  "  carnally-minded"  in  the  daily  routine  of  spiritual  exer- 
cises !  How  important  is  the  recollection,  that  no  change  of  place, 
of  company,  or  of  circumstances,  can  of  itself  effect  a  change  of 
heart !  "Saul  among  the  prophets"  was  Saul  still;  with  "another 
heart"2  indeed,  but  not  a  new  heart.  Sin  was  restrained,  but  not 
crucified.  He  "went  out,"  therefore,  as  one  of  his  progenitors, 
"from  the  presence  of  the  Lord,"3  and  perished,  a  miserable  apos- 
tate from  the  statutes  of  his  God.  Will  profession — knowledge — 
gifts — feelings — privileges — avail  for  a  sound  heart  ?  Need  we 
speak  of  Judas — a  follower — nay,  even,  an  apostle  of  Jesus  Chirist 
— living  in  a  familiar  intercourse  with  his  Lord — yet  with  all  his 
privileges — all  his  profession,  "  gone  to  his  own  place"4— the  mel- 
ancholy victim  of  his  own  self-deceitfulness  ?  Need  we  allude  to 
Balaam — "  the  man  whose  eyes  were  open — which  heard  the  words 
of  God — which  saw  the  vision  of  the  Almighty" — who  could  in  the 
ken  of  his  eye  mark  the  goodliness  of  the  Lord's  inheritance,  and 
even  in  the  distant  horizon  catch  a  glimpse  of  "  Jacob's  star  and 
sceptre,"  and  yet  "  loved  the  wages  of  unrighteousness  ?"5  Need 
we  bring  to  the  mind's  eye  Ananias  and  Sapphira6 — Alexander7 
and  Demas8 — and  others  of  like  stamp — all  of  whom  once  shone  as 
stars9  in  the  firmament  of  the  Church — need  we  speak  of  the  end 
of  these  men,  to  give  energy  to  the  prayer,  "  Let  my  heart  be 
sound  in  thy  statutes  ?" 

How  fearful  the  thought  of  being  "  a  branch  in  the  true  vine" 
only  by  profession  !  to  be  "  taken  away"  at  length — "  cast  forth  as 
a  branch — withered — gathered — cast  into  the  fire — burned  !"10  It 
is  in  the  inner  man  that  hypocrisy  sets  up  its  throne ;  whence  it 
commands  the  outward  acts  in  whatever  shape  or  form  may  be 
best  suited  to  effect  its  purpose.  The  upright  Christian  will  there- 
fore begin  with  calling  in  the  help  and  light  of  God  to  ascertain 
the  " soundness  of  his  heart."  "Search  me,  O  God,  and  know 
my  heart ;  try  me,  and  know  my  thoughts ;  and  see  if  there  be 
any  wicked  way  in  me."11  Can  there  be  a  true  and  solid  work, 
where  there  is  a  professed  change  of  heart,  and  no  manifested 
change  of  temper  and  conduct?  Can  that  "heart"  which  is  found 
upon  inquiry  to  be  earthly — unprofitable  under  the  power  of  the 

2  "  Qua  splendent  in  conspectu  hominis,  sordent  in  conspectu  judicis."     Compare 
Luke  xvi.  15.     1  Sam.  xvi.  7. 
2  1  Sam.  x.  9—12.                          3  Gen.  iv.  6.  <  Acts  i.  25. 

s  Num.  xxiv.  2—5,  17.     2  Peter  ii.  15.  «  Acts  v.  1— 10. 

7  lb.  xix.  33,  34,  with  1  Tim.  i.  20.     2  Tim.  iv.  14. 

8  Col.  iv.  14.     Philem.  24,  with  2  Tim.  iv.  10.  »  Rev.  xii.  4. 

10  John  xv.  2,  6.  »  Psalm  exxxix.  23,  24. 


VERSE   80.  133 

word1 — regarding  "secret  iniquity"2 — seeking  by-ends  of  praise,3 
reputation,4  or  gain5 — and  for  the  attainment  of  these  ends  shrink- 
ing from  the  appointed  cross — can  that  u  heart  be  sound  in  the 
Lord's  statutes  T}     Impossible. 

But  on  the  other  hand,  do  you  find  that  your  trust  in  God  is 
sincere,  your  desire  towards  him  supreme,  your  obedience  to  him 
entire?  Prize  these  evidences  of  "soundness  of  hearty  Thank 
God  for  them.  They  are  the  workings  of  his  mighty  Spirit  in  your 
heart — perhaps  the  answer  to  the  prayer  which  that  same  Spirit 
had  indited,  "  Let  my  heart  be  sound  hi  thy  statutes."  Diligently 
improve  all  the  means  of  grace  for  keeping  your  heart  in  a  vigor- 
ous state.  Be  daily — yea  continually — abiding  in  the  vine,  and 
receiving  life  and  health  from  its  fulness.6  Be  much  conversant 
with  the  word  of  God — loving  it  for  itself — its  holiness — its  practi- 
cal influences.  Be  chiefly  afraid  of  inward  decays — of  a  barren, 
sapless  notion  of  experimental  truth  ;  remembering,  that  except 
your  profession  be  constantly  Avatered  at  the  root,  "  the  things  that 
remain  in  you  will  be  ready  to  die."7  Specially  "  commune  with 
your  own  heart."  Watch  it  jealously,  because  of  its  proneness  to 
live  upon  itself — its  own  graces  or  fancied  goodness  (a  sure  symp- 
tom of  unsoundness) — instead  of  "living  by  the  faith  of  the  Son  of 
God."  Examine  your  settled  judgment,  your  deliberate  choice, 
your  outgoing  affections,  your  habitual  allowed  practice;  applying 
to  every  detection  of  unsoundness  the  blood  of  Christ,  as  the  sove- 
reign remedy  for  the  diseases  of  a  "  deceitful  and  desperately  wicked 
heart." 

But  it  may  be  said — will  not  these  exercises  of  godly  jealousy 
hinder  our  Christian  assurance?  Far  from  it.  They  will  form 
an  efficient  preservative  from  carnal  security.  They  will  induce 
increasing  tenderness,  activity,  and  circumspection,  in  our  daily 
walk  ;  and  thus,  instead  of  retarding  the  enjoyment  of  our  heavenly 
privilege,  they  will  settle  the  foundation  of  a  peaceful  temperament.8 
It  is  a  light  and  careless  frame,  that  is  the  real  hindrance  to  con- 
fluence. An  unsound  professor  knows  nothing  of  the  true  spirit  of 
adoption — nothing  of  that  holy  familiarity,  with  which  a  child  of 
God  unbosoms  himself  to  his  heavenly  Father ;  and  if  he  preserves 
an  empty  name  in  the  Church,  he  will  he  put  to  shame  before  the 
universe  of  God.9  But  the  " sound  heart"  is  connected  with  "a 
hope  that  maketh  not  ashamed" — the  full  blessing  of  scriptural 
confidence.  For  the  heart  is  made  usou?id'>''  by  the  sprinkling  of 
the  blood  of  Christ;"  and  when  thus  "sprinkled  from  an  evil  con- 
science," we  "have  boldness"  to  "draw  near"— yea,  even  to  "enter 
into  the  holiest,"  "  in  full  assurance  of  faith."10  Blessed  privilege 
of  access  and  communion  with  our  reconciled  God  !  Every  moment 
endears  the  Saviour  to  our  souls,  and  enlivens  the  hope  of  his  glo- 

'  Heb.vii.  8.  2  psaim  ixv}.  18.  3  Kings  ix.  16.  4  John  xii.  43. 

s  lb.  vi.  26.     1  Tim.  vi.  5.  6  lb.  xv.  4,  5.  7  Rev.  iii.  2. 

s  Verse  6.     1  John  iii.  20,  21.  9  Compare  Dan.  xii.  2.     Luke  xii.  1,  2. 

io  See  Heb.  x.  19—22. 


134  EXPOSITION    OF    PSALM    CXIX. 

rious  coming,  as  the  joyful  consummation  of  all  the  prospects  of 
faitn — ■"  Herein  is  our  love  made  perfect,  that  we  may  have  bold- 
ness in  the  day  of  judgment?1 


PART    XI. 

81.  My  soul  faint cth  for  thy  salvation  ;  but  1  hope  in  thy  word. 

The  salvation  of  the  Gospel  was  the  constant  object  of  faith  and 
desire  to  the  Lord's  people  under  the  old  dispensation.  Long  had 
the  Church  triumphed  in  the  glowing  anticipation,  as  if  in  the  full 
possession  of  the  promised  blessing — "  It  shall  be  said  in  that  day, 
Lo,  this  is  our  God  ;  we  have  waited  for  him,  and  he  will  save 
us ;  this  is  the  Lord  ;  wc  have  waited  for  him,  we  will  be  glad  and 
rejoice  in  his  salvation.  I  will  greatly  rejoice  in  the  Lord  ;  my  soul 
shall  be  joyful  in  my  God;  for  he  hath  clothed  me  with  the  gar- 
ments of  salvation  ;  he  hath  covered  me  with  the  robe  of  righteous- 
ness; as  a  bridegroom  decketh  himself  with  ornaments,  and  as  a 
bride  adorneth  herself  with  her  jewels."2  And  as  it  was  the  joy  of 
their  living  moments,  so  was  it  the  support  and  consolation  of  their 
dying  hours.  "I  have  waited  for  thy  salvation,  O  Lord,"3 — was 
the  expression  of  the  dying  patriarch's  faith.  And  how  cheering 
were  the  last  words  of  this  "  sweet  Psalmist  of  Israel,"  whose  "  soul 
was  now  fainting  for  God's  salvation?  even  in  his  dark  and  fore- 
boding family  prospect ! — "  Although  my  house  be  not  so  with  God, 
yet  he  hath  made  with  me  an  everlasting  covenant,  ordered  in  all 
things  and  sure  ;  for  this  is  all  my  salvation,  and  all  my  desire, 
although  he  make  it  not  to  grow."4  Good  old  Simeon,  in  the  break 
of  the  gospel-day,  was  ready  to  "depart  in  peace,  for  his  eyes  had 
seen  God's  salvation."5  And  shall  not  we,  under  this  heavenly  in- 
fluence, naturally  appropriate  these  feelings  of  ancient  believers  to 
ourselves?  What  interpreter  but  experience  will  be  needed  to  ex- 
plain them?  The  uneasiness  felt  in  any  interruption  of  our  enjoy- 
ment, will  show  the  soul  to  be  " fainting  for  this  salvation? 
Nothing  will  satisfy  but  the  Saviour.  The  tempting  oiler  of  "  all 
the  kingdoms  of  the  world,  and  the  glory  of  them,"  will  fail  in  at- 
traction. Still  the  cry  will  be,  "Say  unto  my  soul,  I  am  thy  sal- 
vation."6 "  Let  thy  mercies  come  also  unto  me,  O  Lord;  even 
thy  salvation,  according  to  thy  word?'' 

As  the  lowest  expectant  of  this  salvation,  am  not  I  richer  than 
the  sole  possessor  of  this  world's  portion  ?     And  therefore  if  the 

1  John  iv.  17.  2  Isaiah  xxv.  9;  lxi.  10.  3  Gen.  xlix.  18. 

*  2  Sam.  xxiii.  5.        5  Luke  ii.  28—30,  also  25.        6  Psalm  xxrv.  3.        7  Verse  41 . 


VERSE   81.  135 

Lord  hides  his  face,  I  would  look  to  no  other  quarter ;  I  would  stay 
by  him,  and  "wait  on  him,"  though  days  and  months  and  years 
may  pass  away,  "  until  he  have  mercy  upon  me."1  "  My  soul 
faiutethfor  his  salvation;"  and — pressing  to  my  lips  the  fullest 
cup  of  earth's  best  joy — my  heart  would  burst  with  despair  of  sat- 
isfaction, "  but"  that  "  /  hope  in  his  word."'2  "  By  this  hope  I  am 
saved."3  In  "  the  patience  of  hope"4  I  am  resolved  to  wait  until 
the  last  moment,  lying  at  the  footstool  of  my  Saviour.  I  am  look- 
ing for  the  "  assurance  of  this  hope"5 — when,  in  the  joyous  antici- 
pation of  eternity,  and  with  "  the  earnest  of"  the  heavenly  "  inher- 
itance" in  my  soul,  I  shall  echo  the  voice  of  my  coming  Saviour — 
"  Even  so  come,  Lord  Jesus."* 

Oh,  how  precious  and  important  a  part  of  our  armor  is  Hope  ! 
As  a  "  helmet,"7  it  has  "covered  our  head  in  the  day  of  battle"  from 
many  a  "  fiery  dart  of  the  wicked."  In  times  of  darkness — when 
the  restless  foe  hides  the  prospect  from  the  eye  of  faith,  and  the 
child  of  God  can  scarcely,  if  at  all,  mount  up  and  sing — even  then 
hope  remains,  and  lights  a  taper  in  moments  dark  as  the  chamber 
of  the  grave — "  Yet  the  Lord  will  command  his  loving  kindness  in 
the  day-time ;  and  in  the  night-season  his  song  shall  be  with  me, 
and  my  prayer  unto  the  God  of  my  life."8  And  when  the  afflicted, 
tempest-tost  soul  is  trembling  at  the  prospect  of  impending  dauger — 
at  this  moment  of  infinite  peril,  Hope  holds  out  the  "anchor  sure 
and  steadfast;"9  so  that  in  the  awful  crisis,  when  "deep  calleth  unto 
deep,  and  all  the  waves  and  billows  are  going  over  us,"  most  un- 
expectedly "  an  entrance  is  ministered  unto  us  abundantly"10  in  the 
Lord's  best  time,  into  our  desired  haven."  And  it  is  this  hope  alone 
that  sustains  us.  Were  we  to  conceive  of  God  according  to  the  no- 
tions of  our  own  hearts,  we  should  give  way  to  most  unbelieving 
impatience.  But  the  Divine  character — as  it  shines  forth  in  the 
word,  with  such  love  and  wisdom,  such  tenderness  and  grace — in- 
vigorates our  hope.  The  strength  of  the  strongest  of  God's  people 
proves  but  small,  when  afflictions  press  heavy,  and  expected  help 
is  delayed.  But  though  the  "soul  fainteth"  it  cannot  fail.  We 
depend  not  on  what  we  see  or  feel,  but  on  what  the  word  promises. 
If  God  has  engaged,  it  must  be  fulfilled,  be  the  difficulties — nay,  im- 
possibilities— what  they  may.  Fixed,  therefore,  upon  this  sure 
foundation,  with  our  father  Abraham,  against  hope  from  what  we 
see,  "we  believe  in  hope  from  what  God  has  promised."12  Thus  the 
word  is  faith's  sure  venture  for  eternity — stamped  with  such  a  mar- 
vellous, mysterious  impression  of  Divine  glory  and  faithfulness,  and 
communicating  such  Divine  power  and  refreshment,  that  the  be- 
liever cannot  but  produce  his  experience  of  its  efficacy  for  the  sup- 
port of  his  tempted  brethren — "  I  had  fainted,  unless  I  had  believed 
to  see  the  goodness  of  the  Lord  in  the  land  of  the  living.     Wait 

1  Psalm  cxxiii.  1,  2.     Compare  Isaiah  viii.  17.     Micah  vii.  9. 

2  Psalm  cxxx.  5.  3  Rom.  viii.  24.  4  1  Thess.  i.  3. 

5  Heb.  vf.  11.  «  Rev.  xxii.  20.  T  Eph.  vi.  17.     1  Thess.  v.  8. 

s  Psalm  xlii.  8.  9  Heb.  vi.  19.  10  Psalm  xlii.  7. 

»  2  Peter  i.  11.     Psalm  cvii.  30.  »  Rom.  iv.  18. 


136  EXPOSITION    OF    PSALM    CXIX. 

on  the  Lord :  be  of  good  courage,  and  he  shall  strengthen  thine 
heart:  wait,  I  say,  on  the  Lord."1 

82.  Mine  eyes  fail  for  thy  word,  saying,  When  wilt  thou  comfort  me  ? 

Though  the  believer  may  be  enabled,  in  the  habitual  working 
of  faith,  to  sustain  his  "hope  in  the  word"  yet  "hope  deferred 
maketh  the  heart  sick."2  Still,  Christian,  as  you  value  the  prom- 
ise, trust  the  assurance.  Do  not  be  discouraged  by  present  appear- 
ances. The  sunshine  is  behind  the  storm.  "  The  vision  is  for  an 
appointed  time ;  though  it  tarry,  wait  for  it."3  "  The  Lord  is  not 
slack  concerning  his  promise,"  but  we  are  hasty  in  looking  for  it.4 
The  failing  of  our  eyes  is  the  impatience  of  the  will,  "limiting 
God"5  to  our  own  time,  ways,  and  means.  Faith  may  be  exercised 
in  not  seeing  his  reasons— not  being  able  to  harmonize  his  prom- 
ises with  his  providences,  or  his  outward  dispensations  with  his  Di- 
vine perfections.6  But  let  us  leave  this  to  him,  and  "be  still,  and 
know  that  he  is  God."7  We  shall  find  in  the  end,  that  persever- 
ance in  waiting  has  turned  to  double  advantage ;  and  that  even 
when  the  present  answer  to  prayer,  and  also  sensible  comfort  and 
acceptance  have  been  withheld  ;  yet  that  important  blessings  have 
been  accomplished,  and  the  merciful  purposes  vouchsafed  in  bring- 
ing the  wayward  will  into  more  entire  subjection  to  himself.  Yea, 
the  blessing  will  be  so  much  the  sweeter,  from  being  vouchsafed  in 
the  Lord's  best  time.  Waiting  time — whatever  weariness  may  at- 
tend it — is  precious  time,  and  not  a  moment  of  it  will  be  lost.  The 
Lord  secretly  upholds  faith  and  patience,  so  that  every  step  of  feeble 
perseverance  in  the  way  brings  with  it  unspeakable  delight.  Even 
while  our  eyes  fail  for  the  fulfilment  of  the  word,  peace  is  found  in 
submission  and  joyful  expectation ;  and  instead  of  a  time  of  hard- 
ness, indolence,  or  carelessness,  the  Lord's  return  is  anticipated  the 
more  intensely,  as  his  absence  had  been  felt  to  be  the  most  painful 
trial.  For  as  well  might  the  stars  supply  the  place  of  the  sun,  as 
outward  comforts,  or  even  the  external  duties  of  religion,  supply  to 
the  waiting  soul  the  place  of  an  absent  God. 

Never,  however,  let  us  forget,  that  the  real  cause  of  separation  be- 
tween God  and  a  sinner  is  removed.  The  way  of  access  is  opened 
by  the  blood  of  Jesus  ;8  and  in  this  way  we  must  be  found  wait- 
ing, until  he  look  upon  us.  Here  will  our  cry — "  When  ivilt  thou 
comfort  meV  be  abundantly  answered  ;  and  though  the  sovereign- 
ty of  God  will  be  exhibited  in  the  time  and  measure  of  his  consola- 
tions, yet  the  general  rule  will  be — "  According  to  your  faith  be  it 
unto  you."9 

But  if  unbelief  clouds  our  comfort,  turn  the  eye  more  simply  to 
the  "  word"  as  testifying  of  Jesus.  Here  alone  is  the  ground  of 
comfort ;  and  the  more  confidently  we  expect,  the  more  patiently 
we  will  look.    Nor  shall  we  ever  look  in  vain.    Sin  will  be  rebuked.10 

1  Psalm  xxvii.  13,  14.  *  Prov.  xiii.  12.  3  Hab.  ii.  3. 

4  Comp.  2  Pet.  iii.  9,  with  Isa.  v.  19;  xxviii.  16.  5  ps.  Ixxviii.  41. 

6  Jer.  xii.  1.  7  psalm  xlvi.  10.  s  Hebrews  x.  19,  20. 

»  Matthew  ix.  29.  10  Psalm  lxxxix.  30—32. 


verse  83.  137 

But  restoration  and  acceptance  are  assured.  We  shall  obtain — not 
the  spurious  comfort  of  delusion — but  those  wholesome  comforts, 
founded  upon  the  word  of  promise,  and  connected  with  contrition, 
peace,  love,  joy,  and  triumph.  The  Gospel  shows  hell  deserved, 
and  heaven  purchased — thus  combining  conviction  and  faith.  In- 
deed, conviction  without  faith  would  be  legal  sorrow;  as  assurance 
without  conviction  would  be  Gospel  presumption.  Paul's  experience 
happily  united  both.  Never  was  man  at  the  same  moment  more 
exercised  with  conflict,  and  yet  more  established  in  assurance.1 
Thus  may  we  maintain  our  assurance  as  really  in  wrestling  trouble 
as  in  exulting  joy  ;  honoring  the  Lord  by  a  humble,  patient  spirit — - 
in  Bernard's  resolution — '1  will  never  come  away  from  thee  with- 
out thee'— in  the  true  spirit  of  the  wrestling  patriarch — "  I  will  not 
let  thee  go  except  thou  bless  me."2 

But  we  sometimes  seem  to  go  "  mourning  without  the  sun"3 — 
"shut  up,  and  we  cannot  come  forth"4 — -straitened  in  our  desires  and 
expectations — doing  little  for  the  Lord — with  little  enjoyment  in  our 
own  souls,  and  little  apparent  usefulness  to  the  Chinch.  At  such 
seasons  it  is  our  clear  duty  and  privilege  to  "wait  upon  the  Lord, 
that  hideth  his  face  from  the  house  of  Jacob,  and  to  look  for  him."5 
"He  waiteth  that  he  may  be  gracious.  He  is  a  God  of  judgment: 
and  blessed  are  all  they  that  wait  for  him."6  He  waits — not  be- 
cause he  is  reluctant  to  give,  but  that  we  may  be  fitted  to  receive. 

83.  For  lam  become  like  a  bottle  in  the  s?noke,  yel  do  I  not  forged  thy  statutes. 

What  an  affecting  picture  of  misery !  Not  only  were  his  pa- 
tience and  hope — but  his  very  body — "dried  up"  by  long-continued 
affliction.7  This  is  he,  who  in  the  prime  of  youth  was  "  ruddy  and 
of  a  beautiful  countenance,  and  goodly  to  look  to"s — now  shrivelled 
up  like  a  bottle  of  skin9  hung  up  in  the  smoke  !  "  Such  is  the  mark 
that  the  rod  of  "  chastening"  leaves  on  the  body  of  humiliation."10 
The  soul  is  strengthened — the  body  withers — under  the  stroke. 

What  might  naturally  have  been  expected  to  have  been  the  re- 
sult of  this  lengthened  exercise  ?  Saul,  under  protracted  trial,  re- 
sorted to  the  devil  for  relief.11  An  infidel  nation  took  occasion  from 
thence  to  throw  off  the  yoke.12  Even  a  good  man,  under  a  few 
hours'  trial,  murmurs  against  God — -nay,  even  defends  his  murmur- 
ing.    How  did  this  man  of  God  behave?13     When  his  soul  iv as 

1  Comp.  Rom.  vii.  14—25;  viii.  33—39.  2  Gen.  xxxii.  26. 

3  Job  xxx.  28.  4  Psalm  lxxxviii.  8.  5  Isaiah  viii.  17. 

6  lb.  xxx.  18.  "  Thou  may  est  seek  after  honors,  and  not  obtain  them;  thou  mayest 
labor  for  riches,  and  yet  remain  poor ;  thou  mayest  dote  on  pleasures,  and  have  many 
sorrows.  But  our  God,  of  his  supreme  goodness,  says — Who  ever  sought  me,  and  found 
me  not"?  Who  ever  desired  me,  and  obtained  me  not!  Who  ever  loved  me,  and  missed 
of  me  1  I  am  with  him,  that  seeks  for  me.  He  hath  me  already,  that  wisheth  for  me; 
and  he  that  lovcth  me  is  sure  of  my  love.  The  way  to  come  to  me  is  neither  long  nor 
difficult." — Augustine. 

7  Prov.  xvii.22.  8  1  Sam.  xvi.  12.  9  Josh.  ix.  4.     Matt.  ix.  17. 

i°  Ps.  xxxix.  11.  Comp.  xxxi.  12;  cii.  3.  The  history  of  Job  :  xxx.  30.  The  woful 
misery  of  the  church:  Lam.  iv.  8:  v.  10.  The  sufferings  of  the  Saviour;  Psalm  xxii. 
15.     Isaiah  hi.  11. 

"  1  Sam.  xxviii.  6,  7.  «  Mai.  iii.  13,  14,  with  ii.  17.  13  Jonah  vi.  7—9. 

18 


138  EXPOSITION    OF    PSALM    CXIX. 

fainting,  his  hope  in  the  word  kept  him  from  sinking.1  Under  the 
further  continuance  of  the  trial,  the  same  recollection  gives  him 
support — yet  I  do  not  forget  thy  statutes.* 

Now — Christian — do  not  expect  a  new  way  to  heaven  to  be  made 
for  you.  Prepare  for  the  cross.  It  may  be — as  with  David — a 
heavy,  long-continued  burden ;  and,  should  it  come — look  on  it  as 
your  appointed  trial  of  faith,  and  your  training  discipline  for  more 
enduring  conflicts.  And  remember  that  your  determined  resolu- 
tion rather  to  pine  away  in  affliction,  than  "  make  a  way  of  escape" 
by  sin — is  the  proof  of  the  reality  of  his  own  grace  in  you,  and  of 
his  faithful  love  towards  you.  Think  how  honorably  he  manifests 
your  relation  to  Christ,  by  causing  "his  sufferings  to  abound  in 
you,"  and  making  you  "  bear  in  your  body  the  marks  of  the  Lord 
Jesus."3  And  do  you  not  thus  realize,  as  you  could  not  otherwise 
do,  the  sympathy  of  our  High  Priest,  who  was  himself  "a  root  out 
of  a  dry  ground,  having  no  form  nor  comeliness,  and  no  beauty  that 
he  should  be  desired — despised  and  rejected  of  men"4  to  the  end  ? 
Oh,  what  a  supporting  cordial  to  his  afflicted  people  is  the  sympa- 
thy of  this  suffering,  tempted  Saviour  !s 

But  to  look  at  David,  under  his  long-continued  trials,  preserving 
his  recollection  of  the  Lord's  statutes — what  a  striking  evidence 
of  the  presence  of  his  God,  and  the  sustaining  power  of  his  word  ! 
If  we  then — blessed  with  much  larger  Scriptures  than  he — fail  in 
deriving  from  them  the  same  support,  it  can  only  be,  that  we  do 
not  search  them  in  a  dependent,  prayerful,  and  humble  spirit — that 
we  do  not  simply  look  for  the  revelation  of  Christ ;  to  mark  his 
glory,  and  to  increase  in  the  knowledge  of  Him."0  In  this  spirit  we 
should  have  more  to  say  of  the  comfort  of  remembering  •ithe  lord's 
statutes ;"  and  of  their  upholding  influence,  when  all  other  stays 
were  found  as  "  the  trust  in  the  shadow  of  Egypt — shame  and  con- 
fusion."7 

Job's  history  strikingly  illustrates  both  the  trial  and  its  sanctified 
results.  When  "scraping  himself  with  a  potsherd,  and  sitting  down 
among  the  ashes," — the  temporary  victim  of  Satanic  power — he 
might  well  have  taken  up  the  complaint,  "  I  am  become  like  a  hot- 
tie  in  the  smoke"  But  when  in  this  hour  of  temptation  he  was 
enabled  to  resist  the  tempter  in  the  person  of  his  own  wife,  and  com- 
mit himself  with  implicit  resignation  into  the  hands  of  his  faithful 
God,  "  What !  shall  we  receive  good  at  the  hand  of  God  ;  and  shall 
we  not  receive  evil  ?"8 — was  not  this  the  confidence, — yet  do  I  not 
forget  thy  statutes  ? 

This  confidence  is  indeed  an  encouraging  seal  of  the  Lord's  love 
on  our  souls.  For  we  never  should  have  remembered  "  his  stat- 
utes" had  he  not  written  his  covenant  promises  upon  our  hearts.9 
And  how  much  more  honorable  to  our  God  is  it  than  the  despond- 

>  Verse  81.  2  Compare  Verses  51,  Gl,  109,  141 ;  xliv.  17—19. 

3  2  Cor.  i.  5.    Gal.  vi.  17.  1  Pet.  iv.  13.                                           *  Isaiah  liii.  2,  3. 

»  Heb.  iv.  15;  ii.  18.  6  John  v.  39.                          i  Isa.  xxx.  1-3. 

8  Job  ii.  7—10.  9  Jcr.  xxxi.  31—34. 


verses  84,  85.  139 

tng  complaint,  "  The  Lord  hath  forsaken  me,  and  my  God  hath  for- 
gotten me  I"1  Let  us  watch  then  against  a  proud  sullen  ness  under 
every  little  trial — such  as  the  coldness  of  friends,  the  unkindness  of 
enemies,  or  our  Father's  providential  dispensations.  How  sinful  to 
allow  hard  thoughts  of  him,  whose  name  and  character,  "without 
variableness  or  shadow  of  turning,"  is  "  Love  !"  A  steady  trust  in 
the  long  and  wearisome  seasons  of  tribulation,  is  indeed  to  "glorify 
God  in  the  fires."2  Nothing  honors  him  so  much  as  this  enduring, 
overcoming  faith,  persevering  in  despite  of  opposition,  in  destitution 
of  all  outward  prospects  of  relief.  It  is  when  "against  hope  we 
believe  in  hope,  not  staggering  at  the  promise  of  God  through  un- 
belief," that  we  are  "  strong  in  faith,  giving  glory  to  God."3 

84.  How  many  are  the  days  of  thy  servant  ?  When  wilt  thou  execute  judg- 
ment on  them  that  persecute  me/— do.  The  proud  have  digged  pits  for  me, 
which  are  not  after  thy  law. 

Though  a  steady  confidence  in  severe  and  protracted  exercise 
may  enable  us  •'  not  to  forget  the  statutes;"  yet.  we  shall  hasten  to 
carry  our  complaint  before  him,  "  How  many  are  the  days  of  thy 
servant  ?" — my  days  of  affliction  under  the  "fury  of  the  oppressor." 
To  complain  of  God   is  dishonorable  unbelief.4     To  complain  to 
God  is  the  mark  of  his  "elect,  which  cry  day  and  night  unto  him, 
though  he  bears  long  with  them."-     Christian  !  study  this  instruc- 
tive pattern ;  and,  when  exposed  to   the  lawless  devices  of  "  the 
proud,"  forget  not  your  hiding-place.     God  in  Christ  is  your  strong 
hold,  "whereunto  you  may  continually  resort."     He  "  hath  given 
commandment  to  save  you."6     Your  trial  has  done  its  appointed 
work,  when  it  has  brought  you  to  him  ;  and  inclined  you,  after 
your  blessed  Master's  example,  instead  of   taking  the  vengeance 
into  your  own  hands,  to  commit  yourself  and  your  cause  "  to  him 
that  judgeth  righteously."'      'And  this,'  as  Archbishop  Leighton 
excellently  observes,  'is  the  true  method  of  Christian  patience— 
that  which  quiets  the  mind,  and  keeps  it  from  the  boiling  tumul- 
tuous thoughts  of  revenge;  to  turn  the  whole  matter  into  God's 
hands;  to  resign  it  over  to  him,  to  prosecute  when  and   as  He 
thinks  good.     Not  as  the  most,  who  had  rather,  if  they  had  power, 
do  for  themselves,  and  be  their  own  avengers  ;  and,  because  they 
have  not  power,  do  offer  up  such  bitter  curses   and  prayers  for 
revenge  unto  God,  as  are  most  hateful  to  him.  and  are  far  from  this 
calm  and  holy  way  of  committing  matters  to  his  judgment.     The 
common  way  of  referring  things  to  God  is  indeed  impious  and  dis-    . 
honorable  to  him,  being  really  no  other  than  calling  him  to  be  a 
servant  and  executioner  of  our  passion.      We  ordinarily  mistake 
his  justice,  and  judge  of  it  according  to  our  own  precipitate  and  dis- 
tempered minds.     If  wicked  men  be  not  crossed  in  their  designs, 
and  their  wickedness  evidently  crushed,  just  when  we  would  have 

i  Isaiah  xlix.  14.  2  lb.  xxiv.  15.  3  Romans  iv.  18,  20. 

*  Jonah  iv.  1—3.  s  Luke  xviii  7  wkh  pg  vi  3.  xm  j   2  s  psalm  ^  3 

7  I  Peter  11.  ~'J,  and  Archbishop  Leighton  on  the  passage. 


140  EXPOSITION    OF    PSALM    CXIX. 

it,  we  are  ready  to  give  up  the  matter  as  desperate  ;  or  at  least  to 
abate  of  those  confident  and  reverent  thoughts  of  Divine  justice 
which  we  owe  Him.  However  things  go,  this  ought  to  be  fixed  in 
our  hearts,  that  He  that  sits  in  heaven  judgeth  righteously,  and 
executes  that  his  righteous  judgment  in  the  fittest  season.' 

Usually  the  Psalmist  is  expressing  his  love  for  the  law.  Here 
he  is  complaining  against  his  enemies;  yet  still  implying  the  same 
spirit,  that  the  pits,  'which  the  proud  dug  for  him,1  were  not  after 
God's  law.  The  martyrs'  cry  under  the  altar  shows  the  accept- 
ance of  this  complaint  ;'2  "  seeing  it  is  a  righteous  thing  with  God 
to  recompense  tribulation  to  them  that  trouble"  his  people,  -  and  to 
them  that  are  troubled  rest."3  Some  of  us  indeed  have  known  but 
little  of  "  cruel  mockings"4  and  bitter  persecutions.  Let  such  be 
thankful  for  the  merciful  exemption  from  this  "hardness:"5  but  let 
us  gird  on  their  armor  for  the  conflict.  Let  none  of  us,  in  the 
determination  to  '-live  godly  in  Christ  Jesus,"  expect  to  escape 
"persecution."6  Let  us  "count  the  cost"7  of  suffering  for  Christ, 
whether  we  shall  be  able  to  abide  it.  For  the  mere  spiritless 
notions,  or  for  the  unenlivened  forms  of  religion,  of  which  we  have 
never  felt  the  power,  nor  tasted  the  sweetness,  it  would  be  little 
worth  our  while  to  expose  ourselves  to  inconvenience.  But  if  we 
understand  the  grand  substantial  of  the  Gospel — if  we  are  clearly 
assured  of  their  reality,  practically  acknowledge  their  influence, 
and  experimentally  realize  their  enjoyment,  we  shall  dare  the  per- 
secuting malice  of  "  the  proud''  in  defence  of  a  treasure  dearer  to 
us  than  life  itself.  Should  we,  however,  be  too  rich  to  part  with 
all  for  Christ,  or  too  high  in  the  estimation  of  the  world  to  confess 
his  despised  followers,  it  will  be  no  marvel,  or  rather  a  marvel  of 
mercy,  if  he  should  sweep  away  our  riches,  and  suffer  "  the  proud 
to  dig  pits  for  ns."  To  make  this  world  "  a  wilderness  or  a  land 
of  darkness"  to  us,  may  be  his  wisely-ordained  means  to  turn  us 
back  to  himself  as  our  portion,  to  his  word  as  our  support,  to  his 
people  as  our  choice  companions,  and  to  heaven  as  our  eternal  rest. 

86.  All  thy  commandments  are  faithful :  they  persecute  me  ivrongfully :  help 

thou  me. 

In  the  lengthened  duration  of  trials,  the  "eyes  fail  u-ith  looking 
upward"  the  voice  of  prayer  grows  faint,  and  in  a  moment  of 
weakness,  the  faithfulness  of  God  is  almost  questioned,  as  if  we 
should  go  mourning  to  the  very  end  of  our  days.  It  is  at  such  a 
season  that  he,  who  delights  to  "  comfort  them  that  are  cast  down,"8 
realizes  to  the  view  of  faith  the  unchangeable  faithfulness  of  his 
commandments  with  respect  to  his  people.  In  this  recollection  we 
can  "  look  up  and  lift  up  our  heads,"  and  "go  on  our  way,"  if  not 
"rejoicing,"  yet  at  least  with  humble  acquiescence  ;  assured,  that 
in  the  perseverance  of  faith  and  hope,  we  shall  ultimately  be 
"  more  than  conquerors  through  him  that  loved  us."9 

1  Psalm  xxxv.  7.        2  See  Rev.  vi.  9— 11.        3  2  Thess.  i.  G,  7.        *  Hebrews  xi.  36. 
6  2  Tim.  ii.  3.       «  lb.  iii.  12.       i  Luke  xiv.  28.        8  2  Cor.  vii.  6.       »  Rom.  viii.  37. 


VERSE    87.  141 

Many  Old  Testament  Histories  beautifully  illustrate  the  reward 
of  this  simplicity  of  faith  in  temporal  emergencies.1  When  Asa's 
"  hands  were  made  strong  by  the  hands  of  the  mighty  God  of 
Jacob"  "  his  bow  abode  in  strength."2  When,  at  a  subsequent 
period,  he  u  trusted  in  man,  and  made  flesh  his  arm,  and  his 
heart  departed  from  the  Lord,"3  he  became,  like  Samson,  "  weak, 
and  as  another  man."4  So  true  is  it,  that  no  past  communications 
of  Divine  strength  can  stand  in  the  stead  of  the  daily  habit  of  de- 
pendence upon  the  Lord,  without  which  we  are  utterly  helpless, 
and  are  overthrown  in  every  conflict.  Our  best  prosperity  there- 
fore is  to  leave  our  cause  in  his  hands,  looking  upward  in  the  sim- 
plicity of  wretchedness  for  his  help,  c  All  thy  commandments  are 
faithful :  they  persecute  me  wrongfully :  help  thou  me.  Wretched 
and  forlorn  I  am  ;  but  thy  truth  is  my  shield.' 

Believer !  this  is  your  only  posture  of  resistance.  Should  you 
enter  the  field  of  conflict  without  this  "  shield  of  faith,"  some  crevice 
will  be  found  in  your  panoply,  through  which  a  "fiery  dart"  will 
inflict  a  poisonous  wound.5  But  how  can  faith  be  exercised  with- 
out a  distinct  acquaintance  with  the  object  of  faith  ?  We  cannot 
repose  trust  or  expect  help,"  in  an  unknown  God — in  an  offended 
God,  whom  every  day's  transgression  has  made  our  enemy.  There 
must,  then,  be  reconciliation,  before  there  can  be  help.  Those, 
therefore,  who  are  unreconciled  by  the  death  of  Christ,  cry  for  help 
to  a  God,  who  does  not  hear,  accept,  or  answer,  them.  But  when 
Christ  is  known  as  "the  peace;'r  and  the  way  of  access  to  God, 
what  instance  can  there  be  of  trial  or  difficulty,  when  our  reliance 
upon  the  Lord  will  fail  ?  Not  indeed  that  we  shall  always  return 
from  the  throne  of  grace  with  the  wished-for  relief.  For  too  often 
we  bring  our  burden  before  the  Lord,  and  yet  through  distrust 
neglect  to  leave  it  with  him.  Oh  !  let  us  remember  when  we  go 
to  Jesus,  that  we  go  to  a  tried,  long-proved,  and  faithful  friend. 
Dependence  upon  him  is  victory.  The  "good  fight1''  is  the  fight 
"  of  faith.'"6  We  are  best  able  to  resist  our  enemy  upon  our  knees ; 
and  even  such  a  short  prayer  as  this,  "  Help  thou  me,"  will  bring 
down  the  strength  of  Omnipotence  on  our  side.  But  we  might  as 
well  expect  to  crush  a  giant  with  a  straw,  as  to  enter  the  spiritual 
conflict  with  weapons  of  carnal  warfare.  Every  trial  realizes  expe- 
rimentally the  help  of  a  faithful  Saviour.  He  does  indeed  deliver 
gloriously ;  and  leaves  us  nothing  to  do  but  stand  still,  wonder, 
and  praise — "  Fear  ye  not ;  stand  still  and  see  the  salvation  of  the 
Lord,  which  he  will  show  to  you  to-day ;  for  the  Egyptians,  whom 
ye  have  seen  to-day,  ye  shall  see  them  again  no  more  for  ever."7 

87.    They  had  almost  consumed  me  upon  earth  ;  but  Iforook  not  thy  precepts. 
And  why  did  they  not  quite  consume  him  ?     Because  "  the  eyes 

1  The  examples  of  Asa,  2  Chron.  xiv.  10 — 12,  and  Jehosaphat,  2  Chron.  xx.  1 — 30, 
may  be  referred  to. 

2  Gen.  xlix.  24.  3  Comp.  Jer.  xvii.  5—8. 

4  Judges  xvi.  7,  with  2  Chron.  xvi.  7.  5  Eph.  mi.  16. 

«  1  Tim.  vi.  12.  t  Exodus  xiv.  13. 


142  EXPOSITION    OF    PSALM    CXIX. 

of  the  Lord  run  to  and  fro  throughout  the  whole  earth,  to  show 
himself  strong  in  behalf  of  them,  whose  heart  is  perfect  toward 
him."1  "Surely  the  wrath  of  man  shall  praise  thee:  the  remain- 
der of  wraih  shall  thou  restrain."2  And  why  have  not  our  spir- 
itual enemies  "consumed  us  upoti  earth  ?"  "Satan  hath  desired 
to  have  us,  that  he  may  sift  us  as  wheat."  "But,'"  saith  the  Sa- 
viour, "  I  have  prayed  for  you,  that  your  faith  fail  not"3  "  My 
sheep  shall  never  perish  ;  neither  shall  any  pluck  them  out  of  my 
hand."4  Steadfastness  of  profession  is  the  evidence  of  the  life  of 
faith  :  grounded  upon  this  security,  the  more  we  are  shaken,  the 
more  we  shall  hold  fast.  Neither  long-continued  distress,5  nor  de- 
termined opposition,6  will  turn  us  from  the  ways  of  God.  We 
would  rather  "forsake"  all  that  our  heart  held  dear  upon  earth, 
than  "the  precepts"  of  our  God.  With  whatever  intensity  of 
affection  we  love  father  and  mother,  (and  the  influence  of  the  Gos- 
pel has  increased  the  sensibilities  of  relative  affections,)  we  remem- 
ber who  hath  said,  "He  that  loveth  father  and  mother  more  than 
me,  is  not  worthy  of  me."7  Unlike  the  deluded  professor,8  we  have 
counted  the  cost  of  the  tribulation  and  persecution  of  the  Gospel ; 
and  the  result  has  only  served  to  confirm  our  love  and  adherence 
to  our  heavenly  Master.  Shall  not  we  find  in  heaven — nay,  do 
not  we  find  in  the  Gospel — a  far  better  portion  that  we  lose  ?9 

When,  therefore,  we  are  tempted  to  neglect  the  precepts;  or 
when  we  fail  to  live  in  them  and  to  delight,  in  them,  let  us  each  bring 
our  hearts  to  this  test.  'What  would  1  take  in  exchange  for  them? 
Will  the  good  will  and  approbation  of  the  world  compensate  for 
the  loss  of  the  favor  of  God?  Could  I  be  content  to  forego  my 
greatest  comforts,  to  "suffer  the  loss  of  all  things,"10  yea,  of  life 
itself,11  rather  than  forsake  one  of  the  ways  of  God?  When  I  meet 
with  such  precepts  as  link  me  to  the  daily  cross,  can  I  throw  myself 
with  simple  dependence  upon  that  Saviour,  who  has  engaged  to  sup- 
ply strength  for  what  he  lias  commanded?'  How  often  in  times  of 
spiritual  temptation,  if  not  of  temporal  danger,  "they  had  almost 
consumed  us  upon  earth!"  but  "in  the  mount"  of  difficulty  "the 
Lord  has  been  seen."12  Oh  !  let  each  of  us  mark  our  road  to  Zion 
with  multiplied  Ebenezers,  inscribed  Jehovah-jireh — Jchovah-nissi™ 
— "By  this  I  know  that  thou  favorest  me,  because  mine  enemy 
doth  not  triumph  over  me.  And  as  for  me,  thou  upholdest  me  in 
mine  integrity,  and  settest  me  before  thy  face  forever."14 

What  a  line  testimony  of  the  upholding  grace  of  God!  How 
could  a  helpless  believer  stand  against  such  an  appalling  array  ? 
Yet  it  is  a  great,  but  a  true  word,  suitable  for  a  babe  in  Christ  as 
well  as  for  an  Apostle — "1  can  do  all  things  through  Christ  that 
strengtheneth  me."15     Yes,  I  can  "wrestle  even  against  piincipafi- 

i  2  Chron.  xvi.  9.  2  Ps.  Ixxvi.  10.  3  Luke  xxii.  31,  32. 

*  John  x.  28.  5  Verse  83.  6  Verses  84—86.  i  Matt.  x.  37. 

8  1b.  xiii.  21.  9Ih.  xix.  29.  ln  Phil.  iii.  8.  i'  Acts  xx.  2-1. 

'2  "In  the  Mount  the  Lord  shall  he  seen,  or  shall  appear,  Jehovah-jireh."     (Gen.  xxii. 
14.) — Scott,  in  loco. 
'3  Exod.  xvii.  15.  "  Psalm  xli.  11,  12.  «  Phil.  iv.  13. 


verse  88.  143 

ties  and  powers"  of  darkness,  if  I  be  "  strong  in  the  Lord,  and  in 
the  power  of  his  might."1 

88.    Quicken  me  after  thy  loving-kindness  :  so  shall  I  keep  the  testimony  of  thy 

mouth. 
I 

We  need  continual  quickening  to  maintain  our  steadfastness  in 
the  precepts.  "  God,  who  is  rich  in  mercy,  for  his  great  love,  where- 
with he  loved  us,  even  when  we  were  dead  ill  sins,  hath  quickened 
us  together  with  Christ."2  But  without  daily  u  quickening  after-1' 
the  same  "  loving  kindness"  "  the  things  which  remain  will  be 
ready  to  die."  For  every  breath  of  prayer,  Divine  influence  must 
flow — ;'  Quicken  us,  and  we  shall  call  upon  thy  name."3  For  the 
work  of  praise,  without  the  same  influence  we  are  dumb. — "  O  let 
my  soul  live,  and  it  shall  praise  thee.Vi  For  the  exercise  of  every 
spiritual  grace  there  must  be  the  commanding  voice  of  our  Divine 
Head — "Awake,  O  north  wind;  and  come,  thou  south:  blow  upon 
my  garden,  that  the  spices  thereof  may  flow  out.7'5  Thus  is  the 
creature  laid  in  the  dust,  and  all  the  glory  is  given  to  God.  "  Not 
that  we  are  sufficient  of  ourselves  to  think  anything  as  of  ourselves; 
but  our  sufficiency  is  of  God.''6 

Why  is  it,  then,  that  at  one  time  we  spring  to  duty  as  the  joy  of 
our  life;  while  at  other  times  the  soul  is  so  chained  down  under 
the  power  of  corruption,  that  it  scarcely  can  put  forth  the  feeblest 
exercise  of  life?  The  source  of  our  life  is  the  same — "hid  with 
Christ  in  God."7  But  the  power  of  the  flesh  hinders  its  every  mo- 
tion.8 Such  a  spiritual  sloth  has  benumbed  us— such  backward- 
ness to  prayer,  and  disrelish  for  heavenly  things — sins  deeply  hum- 
bling in  themselves,  and  aggravated  by  the  neglect  of  the  plentiful 
provision  laid  up  in  Christ,  not  only  for  the  life,  but  for  the  peace, 
joy,  and  strength  of  the  soul.  Nothing  but  indolence  or  unbelief 
straitens  our  supplies.  Oh!  stir  up  the  prayer  for  quickening  in- 
fluence, and  we  shall  be  rich  and  fruitful.  Sometimes  also  self- 
confidence  paralyzes  our  spiritual  energy.  We  expect  our  recovery 
from  a  lifeless  state  by  more  determined  resolutions,  or  increased 
improvement  of  the  various  means  of  grace.  Let  these  means  in- 
deed be  used  with  all  diligence,  but  with  the  fullest  conviction,  that 
all  means,  all  instruments,  all  helps  of  every  kind,  without  the  in- 
fluence of  the  Spirit  of  grace,  are  dead.  "It  is  the  Spirit  that  quick- 
eneth  ;  the  flesh  profiteth  nothing."9 

These  records  of  David's  prayers  strikingly  mark  the  intensity 
of  his  desire  to  live  to  God.  Every  decay  of  strength  and  activity 
was,  as  it  were,  death  to  him,  and  awakened  his  reiterated  cries. 
Do  we  desire  to  keep  the  testimony  of  his  month  ?  Do  we  mourn 
over  our  short-comings  in  service?  Oh!  then,  for  our  own  sake, 
for  the  Lord's  sake,  and  for  the  Church's  and  the  world's  sake,  let 
our  petitions  be  incessant,  each  one  for  himself— '" quicken  me"— 

i  Eph.  vi.  10,  12.  2  EFh.  ii.  4,  5.  3  Psalm  lxxx.  18.  ■»  Verse  175. 

5  Cant.  iv.  16.  6  2  Cor.  hi.  5.  *  Col  iii.  3. 

»  See  Gal.  v.  17.  9  John  vi.  63. 


144  EXPOSITION    OF    PSALM    CXIX. 

Quicken  this  slothful  heart  of  mine.  Enkindle  afresh  the  sacred 
spark  within,  and  let  me  be  all  alive  for  thee.'  Let  faith  be  kept 
alive  and  active  at  the  throne  of  grace,  and  all  will  be  alive ;  our 
obligation  will  be  deeply  felt,  and  practically  acknowledged. 

The  title  here  given  to  the  directory  of  our  duty — "  the  testimony 
of  God's  mouth" — adds  strength  to  our  obligations.  Thus  let  ev- 
ery word  we  read  or  hear  be  regarded,  as  coming  directly  from  the 
" mouth  of  God"1  What  reverence,  what  implicit  submission  does 
it  demand  !  May  it  ever  find  us  in  the  posture  of  attention,  hu- 
mility, and  faith,  each  one  of  us  ready  to  say — "  Speak,  Lord,  for 
thy  servant  heareth  !"a 


PART    XII. 


89.  For  ever,  O  Lord,  thy  word  is  settled  in  heaven.  90.  Thy  faithfulness  is 
unto  all  generations ;  thou  hast  established  the  earth,  and  it  ahidsth.  91. 
They  continue  this  day  according  to  thine  ordinances,  for  all  are  thy  servants. 

The  Christian  extends  his  survey  far  beyond  the  limits  of  his  in- 
dividual sphere.  His  view  of  the  operations  of  God  in  creation  en- 
larges his  apprehensions  of  the  Divine  attributes,  and  especially 
that  of  x\nc\\dL\\gmg  faithfulness.  Indeed,  the  very  fact  of  a  crea- 
tion in  ruins — a  world  in  rebellion  against  its  Maker,  failing  of  the 
grand  end  of  existence,  and  yet  still  continued  in  existence — mani- 
fests uhis  faithfulness  unto  all  generations."*  How  different  is 
the  contemplation  of  the  Christian  from  the  philosopher!  His  is 
not  a  mere  cold,  speculative  admiration,  but  the  establishment  of 
his  faith  upon  a  clear  discovery  of  the  faithfulness  of  God.  Thus 
he  stays  his  soul  upon  the  assured  unchangeableness  of  the  Divine 
word — (:  Concerning  thy  testimonies,  I  have  known  of  old  that 
thou  hast  founded  them  for  ever.  Thy  word  is  true  from  the  be- 
ginning: and  every  one  of  thy  righteous  judgments  endurethfor 
ever."*  How  striking  is  the  contrast  between  the  transient  glory 
of  man's  goodliness,  and  the  solid  foundation  of  all  the  promises, 
hopes,  and  prospects  of  the  children  of  God  ! — "  The  grass  with- 
er eth,  and  the  flower  fadeth ;  but  the  word  of  our  God  shall  stand 
for  ever."5  "Unbelief"  is  the  character  of  our  "evil  hearts."6  Man 
chooses  his  own  measure  and  objects  of  faith  ;  he  believes  no  more 
than  he  pleases.  But  it  is  a  fearful  prospect,  that  the  threatenings 
of  God  rest  upon  the  same  solid  foundation  with  his  promises. 
"  Heaven  and  earth  shall  pass  away :  but  my  words  shall  not  pass 
away.' 


»7 


1  Compare  Judges  iii.  20.  2  1  Sam.  iii.  9,  10.  3  Gen.  viii.  22. 

*  Verses  152,  160.  «  Isaiah  xl.  6—8.     Compare  1  Peter  i.  24,  25. 

6  Hebrews  iii.  12.  i  Compare  Luke  xxi.  28 — 33. 


verse  89—91.  145 

Need  we  any  further  proof  of  his  faithfulness  7  Look  at  the  earth 
established  by  his  word  of  power.1  See  how  "  he  hangeth  it  upon 
nothing,"'2  as  if  it  might  fall  at  any  moment;  and  yet  it  is  immo- 
vably fixed3— it  abideth1 — and  with  all  its  furniture  continueth  ac- 
cording to  his  ordinances.  This — though  the  scoff  of  the  infidel3 
- — is  the  encouragement  to  Christian  faith  ;  it  is  at  once  a  token  of 
his  covenant  with  nature,  that  "  while  the  earth  remaineth,  seed 
time  and  harvest,  and  cold  and  heat,  and  summer  and  winter,  and 
day  and  night  shall  not  cease  ;"6  and  an  emblem  of  his  covenant 
with  the  seed  of  David,  that  he  "will  not  cast  them  off  for  all  that 
they  have  done."7  Thus  every  view  of  the  heavens — yea — every 
time  we  set  our  foot  on  the  earth8 — shows  the  unchangeableness  of 
his  everlasting  covenant,  and  the  security  of  the  salvation  of  his 
own  people. 

In  this  vast  universe,  "  all  are  his  servants."  "  The  stars  in  their 
courses" — "fire  and  hail,  snow  and  vapors,  stormy  winds— fulfil  his 
word.  He  sendeth  forth  his  commandment  upon  earth :  his  word 
runneth  very  swiftly."9  Man — the  child  of  his  Maker10 — "created 
in  his  image"11 — destined  for  his  glory12 — is  the  only  rebel  and  re- 
volter.  Most  affecting  is  the  appeal,  that  his  own  Father  and  God 
is  constrained  to  make  concerning  him,  "  Hear,  O  heavens,  and 
give  ear,  O  earth ;  for  the  Lord  hath  spoken.  I  have  nourished 
and  brought  up  children,  and  they  have  rebelled  against  me  !"13 

Is  not  then  the  universe  of  nature  a  parable  of  grace — setting 
out  on  every  side — in  every  view — a  cheering  display  of  the  faith- 
fulness of  God  ?14  If  his  providence  fails  not,  will  the  promise  of 
his  covenant  disappoint  us?  Why  should  he  change?  Does  he 
see  or  know  anything  now,  that  he  has  not  foreseen  and  foreknown 
from  eternity?  What  more  sure  ground  of  salvation  than  the 
unchangeableness  of  God?15  If  I  can  prove  a  word  to  have  been 
spoken  by  God,  I  must  no  more  question  it  than  his  own  being. 
It  may  seem  to  fail  on  earth  ;  but  it  is  for  ever  settled  in  heaven. 
The  decrees  of  the  kings  of  the  earth,  "settled"  on  earth,  are  ex- 
posed to  all  the  variations  and  weakness  of  a  changing  world. 
They  may  be  revoked  by  themselves  or  their  successors,  or  they 
may  die  away.  The  empty  sound  of  the  "law  of  the  Medes  and 
Persians  that  altereth  not,"16  has  long  since  been  swept,  away  into 
oblivion.  But  while  "  the  word  settled"  on  earth  has  "  waxed  old 
like  a  garment,  and  perished  :"'  the  word  settled  in  heaven— is 
raised  above  all  the  revolutions  of  the  universe,  and  remaineth  as 
the  throne  of  God — unshaken  and  eternal ;  exhibiting  the  founda- 
tion of  the  believer's  hope  and  of  the  unbeliever's  terror,  to  be  alike 
unalterably  fixed. 

1  Psalm  xxxiii.  9.     Heb.  i.  3.  2  Job  xxvi.  7. 

3  Psalm  xxiv.  2;  civ.  5;  cxlviiL  G.  4  Eccles.  i.  4.  5  2  Peter  iii.  4. 

6  Genesis  viii.  22.  7  jer.  xxxi.  35,  30;  xxxiii.  20,  21,  25,  2G. 

3  Isaiah  liv.  «.l,  10. 

9  Judges  v.  20.  Ps.  cxlviii.  8;  cxlvii.  15.  Compare  Job  xxxvii.  12.  Isaiah  xlviii.  13. 
10  Deut.  xxxii.  6.  u  Genesis  i.  27;  v.  1.  '-  Isaiah  xliii.  7.  13  Isaiah  i.  2. 

»  Ps.  Ixxxix.  2.  '5  Mai.  iii.  6.    Heb.  vi.  17,  18;  vii.  21—25.  •*  Daniel  vi.  8. 


146  EXPOSITION    OF    PSALM    CXIX. 

But  we  also  remark  the  foreknowledge  as  well  as  the  faithful- 
ness of  God.  From  the  eternity  that  is  past,  as  well  as  for  the 
eternity  that  is  to  come,  "  thy  word  is  settled  in  heaven."  Before 
this  fair  creation  was  marred,  yea,  before  it  was  called  into  exist- 
ence, its  ruin  was  foreseen,  and  a  remedy  provided.  "  The  Lamb 
was  slain  from  the  foundation  of  the  world,"1  and  foreordained 
before2  that  era.  Coeval  with  this  period,  a  people  were  "  chosen 
in  him,"3  and  "for  ever  the  word  was  settled  heaven." — "  All  that 
the  Father  giveth  me  shall  come  to  me?H  For  the  establishment 
of  the  Redeemer's  kingdom  upon  earth,  "  the  decree  is  declared  ;" 
however  earth  and  hell  may  combine  against  it — "Yet  have  I  set 
my  king  upon  my  holy  hill  of  Sion."5  And  what  a  blessed  encour- 
agement in  the  grand  work  of  bringing  back  "  the  lost  sheep  of  the 
house  of  Israel,"6  and  those  "  other  sheep"  with  them,  which  «are 
not  of  this  fold"7  is  it,  that,  we  do  not  depend  upon  the  earnestness 
of  our  prayers,  the  wisdom  of  our  plans,  and  the  diligence  of  our 
endeavors ;  but  upon  "  the  word,"  which  "  is  for  ever  settled  in 
heaven /" — "The  Redeemer  shall  come  to  Zion,  and  unto  them 
that  turn  from  transgression  in  Jacob,  saith  the  Lord.  As  for  me, 
this  is  my  covenant  with  them  saith  the  Lord — My  Spirit  that  is 
upon  thee,  and  my  words,  which  I  have  put  in  thy  mouth,  shall  not 
depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out 
of  the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  henceforth 
and  for  ever."  "  I  have  sworn  by  myself,  the  word  is  gone,  out  of 
my  mouth  in  righteousness,  and  shall  not  return, — That  unto  me 
every  knee  shall  bow,  every  tongue  shall  swear."8 

92.   Unless  thy  law  had  been  my  delights,  I  should  then  have  -perished  in  mine 

ajjliclion. 

The  support  of  the  word  is  as  sure  as  its  basis — and  that  in  the 
time  when  other  supports  sink — in  affliction.  David — like  his  great 
prototype— was  a  man  of  affliction9 — sometimes  ready  to  perish — 
always  kept  up  by  the  law  of  his  God.  HowT  many  a  false  profes- 
sor has  been  tried  and  cast  by  this  hour  of  "  affliction  /"  But  he 
who  has  been  sifted  by  temptation — who  has  "  endured  the  hard- 
ness" of  persecution,  as  a  "good  soldier  of  Jesus  Christ"10 — and  who 
is  ready  rather  to  be  "  consumed  upon  earth,'''11  than  to  shrink  from 
his  profession — this  is  he  whom  his  Master  "  will  lift  up,  and  not 
make  his  foes  to  rejoice  over  him."12  It  is  the  established  rule  of 
the  kingdom — "Them  that  honor  me  I  will  honor.'13  "Because 
thou  hast  kept  the  word  of  my  patience  1  also  will  keep  thee  from 
the  hour  of  temptation,  which  shall  come  upon  all  the  world,  to  try 
them  that  dwell  upon  the  earth."14 

The  law  of  God  opens  to  us  a  clear  interest  in  every  perfection 
of  his  Godhead — every  engagement  of  his  covenant.     What  won- 

1  Rev.  xiii.  8.  2  1  Peter  i.  20.  3  F.ph.  i.  4.  4  John  vi.  37. 

s  Psalm  ii.  6—8.  «  Matt.  xv.  24.         i  John  x.  16.  8  isa.  \\x.  20,  21 ;  xlv.  23. 
9  Psalm  exxxii.  I.                             10  2  Tim.  ii.  3.  "  Verse  87. 

>2  Psalm  xxx.  1.  I3  1  Sam.  ii.  30.  "  Rev.  iii.  10. 


verse  92.  147 

der  then,  that  it  brings  delights  which  the  world  can  never  conceive 
when  bowed  down  with  accumulated  affliction  ?  However  the  be- 
liever's real  character  may  be  hidden  from  the  world,  the  hour  of 
trial  abundantly  proves,  both  what  the  law  can  do  for  him,  and 
what  a  lost  creature  he  would  have  been  without  it.  In  affliction, 
friends  mean  well :  but  of  themselves  they  can  do  nothing.  They 
can  only  look  on,  feel,  and  pray.  They  cannot  "speak  to  the 
heart."     This  is  God's  prerogative:1  and  his  law  is  his  voice. 

But  for  this  support,  Jonah  probably  would  have  "perished  in  his 
affliction."  In  the  belly  of  the  fish,  as  "  in  the  belly  of  hell,"  he 
appears  to  have  recollected  the  experience  of  David  under  deep  and 
awful  desertion ;  and  in  taking  his  language  out  of  his  mouth,  as 
descriptive  of  his  own  dark  and  terrific  condition,  a  ray  of  light  and 
hope  darted  upon  his  dungeon  walls.2  Indeed  it  is  a  mystery,  how 
a  sinner,  destitute  of  the  support  and  comfort  of  the  word  of  God, 
can  ever  uphold  himself  in  his  trials.  We  marvel  not,  that  often, 
"his  soul  should  choose  strangling,  and  death,  rattier  than  his  life."3 

But  in  order  to  derive  support  from  the  law,  it  must  be  "  onr  de- 
lights"4— -yea — that  it  may  be  our  delights  it  must  be  the  matter 
of  our  faith.  For  what  solid  delight  can  we  have  in  what  we  do 
not  believe  ?5  Must  it  not  also  be  our  joy  in  prosperity,  if  we  would 
realize  its  support  in  affliction'/  For  this  how  ineffectual  is  the 
mere  formal  service !  Who  ever  tasted  its  tried  consolations  in  the 
bare  performance  of  the  outward  duty  ?  It  must  be  read  as  a  re- 
ality ;  it  will  then  be  taken  as  a  cordial.  Let  it  be  simply  received, 
diligently  searched,  and  ea  nestly  prayed  over ;  and  it  will  guide 
the  heavy-laden  to  Him,  who  is  their  present  and  eternal  rest.6  The 
tempest-tossed  soul  will  cast  anchor  upon  it — "  Remember  the  word 
unto  thy  servant,  upon  which  thou  hast  caused  me  to  hope?1  One 
promise  applied  by  the  Spirit  of  God  is  worth  ten  thousand  worlds. 
And  each  promise  is  a  staff — if  we  have  but  faith  to  lean  upon  it — 
able  to  bear  our  whole  weight  of  sin,  care,  and  trial. 

Is  then  affliction  our  appointed  lot?  If  "  man  is  born" — and  the 
child  of  God  twice  born — •'-  to  trouble,  as  the  sparks  fly  upward"3 — 

1  Isaiah  xl.  2.     Hosea  ii.  14.     Margin. 

2  Jonah  ii.  3,  with  Psalm  xlii.  7.  The  phraseology  in  the  LXX.  is  identical,  as  if  it 
were  a  clear  and  distinct  recollection  of  the  Psalmist's  expressions,  when  describing  his 
own  state  of  desertion. 

3  Job  vii.  15.  Compare  2.  Cor.  vii.  10. 

*  "  Delights" — instar  omnium — instead  of  all  manner  of  delights. 

5  Psalm  xxvii.  13. 

6  Matt.  xi.  28.  It  was  the  speech  of  a  holy  man — after  God  had  made  this  precious 
text  the  messenger  to  open  his  dungeon  of  spiritual  distress,  and  bring  him  into  the  tight 
of  inward  joy — that  he  had  better  be  without  meat,  drink,  light,  air,  earth,  life,  and  all, 
than  without  this  one  comfortable  Scripture.  "If  one  single  promise" — as  Gurnal 
sweetly  remarks  in  giving  this  story — "  like  an  ear  of  corn  rubbed  in  the  hand  of  faith, 
and  applied  by  the  Spirit  of  Christ — can  afford  such  a  full  satisfying  meal  of  joy  to  the 
hunger-bitten,  pining  soul;  oh  what  price  can  we  set  upon  the  whole  field  of  Scripture, 
which  stands  &o  thick  with  promises  every  way  as  cordial  as  this !" — Gurnal  on  Ephe- 
sians  vi.  17.  Well  might  Luther  say — "I  have  covenanted  with  my  Lord,  that  he  should 
not  send  me  visions,  or  dreams,  or  even  angels.  I  am  content  with  this  one  gift  of  the 
Scriptures,  which  abundantly  teaches  and  supplies  all  that  is  necessary  both  for  this  life 
and  that  which  is  to  come."  i  Verse  49.  8  Job  v.  7. 


148  EXPOSITION    OF    PSALM    CXIX. 

how  important  is  it  to  lay  in  a  store  of  supply  from  this  inexhaust- 
ible treasury  against  the  time  when  all  human  support  will  fail ! 
Supplied  hence  with  heavenly  strength,  we  shall  be  borne  up  above 
the  weakness  and  weariness  of  the  flesh.  And  as  the  riches  of  this 
store-house  are  K  the  riches  of  Christ,"1  let  those  parts  be  most  fa- 
miliar to  us,2  which  mark  his  person,3  his  character,4  offices,5  life,6 
sufferings,7  and  death,8  resurrection  and  glory,9  together  with  the 
promises,  encouragements,  and  prospects  directly  flowing  from  this 
blessed  subject— and  oh !  what  a  treasure-house  shall  we  find 
richly  furnished  with  every  source  of  delight,  and  every  ground  of 
support ! 

93.   I  will  never  forget  thy  precepts  ;  for  with  them  thou  hast  quickened  me. 

An  admirable  resolution  !  the  blessed  fruit  of  the  quickening 
power  of  the  word  in  his  deep  affliction.  He  had  before  acknowl- 
edged this  supernatural  efficacy — "  Thy  word  hath  quickened 
me.Vl°  Now  he  more  distinctly  mentions  it,  as  the  instrumental 
only — not  the  efficient  cause— ■"  With  them  thou  hast  quickened 
me."  Had  the  power  been  in  the  word,  the  same  effect  would  have 
immediately  and  invariably  followed.  Nor  should  we  have  been 
constrained  to  lament  the  limited  extent  of  its  influence.  How 
many,  Christian,  shared  with  you  in  the  outward  privileges  ;  but 
perhaps  unto  none  was  the  life-giving  blessing  vouchsafed,  save 
unto  yourself — the  most  unlikely — the  most  unworthy  of  all  !n 
Thus  does  "  God  work  in  us  both  to  will  and  do" — not  according  to 
any  prescribed  law,  but  "  of  his  own  good  'pleasure.'"1'2  The  grace 
therefore  is  not  from,  but  through,  the  means.  Almighty  God  is 
the  source  of  the  life.  The  word  is  the  instrument — yet  so  "  quick,"13 
so  melting,14  so  attractive,15  that  we  might  ask,  out  of  what  rock  was 
that  heart  hewn,  that  is  proof  against  its  power  'I  Yet  while  the 
precepts  work  nothing  without  the  agent,16  they  are  the  ordinary 
course,  by  which  the  Lord  quickeneth  whom  he  will.17 

And  do  not  we  find  them  still  lively  channels  of  refreshment? 
Surely,  then,  we  will  hold  to  our  purpose  of  not  forgetting-  the 
precepts.  The  leaves  of  the  word  of  God  are  the  leaves  of  the  tree 
of  life,  as  well  as  of  the  tree  of  knowledge.  They  not  only  en- 
lighten the  path,  but  they  supply  life  for  daily  walk  and  progress. 

"The  words  that  I  speak  unto  you" — said  Jesus — uthey  are 
spirit,  and  they  are  life;"™  so  that  the  times  when  we  have  been 
most  diligent  in  our  meditation  and  obedience  to  the  precepts,  have 
been  uniformly  the  seasons  of  our  most  holy  consolation. 

Men  of  the  world,  however,  with  accurate  recollections  of  all 

1  Eph.  iii.  8.    John  v.  39. 

2  Such  as  Isaiah  liii.  which,  in  the  compass  of  a  single  chapter  sketches  out  his  whole 
history.     Sec  below. 

3  Isaiah  liii.  1,  2.  •«  lb.  ver.  9.  5  lb.  ver.  4,  5,  12.  6  lb.  ver.  3. 
*Ib.  ver.  7,  8.                   8  lb.  ver.  9.               9  lb.  ver.  10— 12.              10  Verse  50. 

11  Comp.  Luke  iv.  25,  26.  >«  Phil.  ii.  13.  «  Heb.  iv.  12. 

»  Jer.  xxiii.  29.  15  Matt.  xi.  28.  ls  1  Cor.  iii.  7. 

17  John  v.  21.     Rom.  x.  17.  18  John  vi.  63. 


verse  94.  149 

matters  connected  with  their  temporal  advantage,  are  remarkbly 
slow  in  retaining  the  truths  of  God.  They  plead  their  short  mem- 
ories, although  conscious  that  this  infirmity  does  not  extend  to  their 
important  secular  engagements.  But  what  wonder  that  they  for- 
get the  precepts,  when  they  have  never  been  quickened  with  them 
— never  received  any  benefit  from  them?  The  word  of  God  is  not 
precious  to  them  :  they  acknowledge  no  obligation  to  it :  they  have 
no  acquaintance  with  it.  It  has  no  place  in  their  affections,  and 
therefore  but.  little  abode  in  their  remembrance. 

But  this  resolution  is  the  language  of  sincerity,  not  of  perfection. 
The  child  of  God  is  humbled  in  the  conscious  " forgetfulness  of 
the  Lord's  precepts."  And  this  consciousness  keeps  his  eye  fixed 
upon  Jesus  for  pardon  and  acceptance  :  while  every  fresh  sense  of 
acceptance  strengthens  his  more  habitual  remembrance.  Then  as 
for  his  natural  inability  to  preserve  an  accurate  recollection  of  Di- 
vine things — let  him  not  estimate  the  benefit  of  the  word  by  the 
results  in  the  memory,  so  much  as  by  the  impressions  upon  the 
heart.  The  word  may  have  darted  through  the  mind,  as  a  flash 
of  lightning,  that  strikes  and  is  gone:  and  yet  the  heart  may  have 
been  melted,  and  the  passing  flash  may  have  shed  a  heavenly  ray 
upon  a  dubious  path.  If  the  heart  retains  the  quickening  power — 
"  The  precepts  are  not  forgotten"  even  though  the  memory  should 
have  failed  to  preserve  them. 

But  whatever  word  of  conviction,  direction,  or  encouragement, 
may  have  come  to  us,  affix  this  seal  to  it—'  /  will  never  forget 
thy  precepts:  It  may  be  of  signal  use  in  some  hour  of  temptation. 
The  same  Spirit  that  breathed  before  upon  it,  may  breathe  again  ; 
if  not  with  the  same  present  sensible  power,  yet  with  a  seasonable 
and  refreshing  recollection  of  past  support. 

94.  I  am  thine  ;  save  me ;  for  I  have  sought  thy  precepts. 

What  a  high  and  honorable  character  is  stamped  upon  the 
meanest  believer !  He  is  the  Saviour's  unalienable  property,1  his 
portion,2  the  "  wormanship"3  of  his  hand,  the  purchase  of  his  blood,* 
the  triumph  of  his  conquering  love.5  He  is  given  to  him  by  his 
Father6—"  preserved  in  him,  and  called."7  The  evidence  of  his 
character  is  found  in  "  seeking  the  Lord's  precepts."  "  Whom  we 
serve"  will  prove  "whose  we  are."8  "His  servants  ye  are,  to 
whom  ye  obey."9  "  Know  that  the  Lord  hath  set  apart  him  that 
is  godly  for  himself."10  "  The  carnal  mind  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be.  So  then  they  that  are  in  the 
flesh"  cannot  seek  the  Lord's  precepts.u  A  new  and  spiritual  bias, 
therefore,  is  the  visible  stamp  and  seal  of  the  Lord's  interest  in  us. 

True  it  is,  that  our  Divine  Saviour  can  never  be  robbed  of  his  pro- 
perty—that his  people  are  saved  in  him,  beyond  the  reach  of  earth 

1  l  Cor-  '»•  23-  2  Drut.  xxxii.  !>.  3  Eph   ii.  10 

<  Psalm  Ixxiv.  2.     Acts  xx  28.     1  Cor.  vi.  ]«J  20 

«  Isaiah  liii.  10—12.     Luke  xi.  21,  22.  6  j0hn  vi.  37:  x.  29:  xvii.  6,  11. 

7  Jut,e  »■  8  Acts  xxvii.  23.  9  Rom.  vi.  16. 

10  Psalai  1V-  3-  "  Rom.  viii.  7,  8. 


150  EXPOSITION    OF    PSALM    CXIX. 

and  hell  to  touch  them.  Yet  are  they  dependent  still — always  sin- 
ners— every  day's  provocation  making  them  more  sinners  than  be- 
fore ;  needing,  therefore,  from  day  to  day,  fresh  power,  fresh  keeping, 
and  above  all,  fresh  cleansing  and  acceptance.  But  what  a  pow- 
erful plea  for  mercy  may  we  draw  from  the  Lord's  interest  in  us  ! 
Will  not  a  man  be  careful  of  his  children,  bis  treasure,  his  jewels? 
Such  am  I.1  Thy  sovereign  love  hath  bought  me — made  me 
thine2 — I  am  thine  ;  save  me.  Thou  hast  saved  me  ;  "thou  hast 
delivered  my  soul  from  death ;  wilt  thou  not  deliver  my  feet  from 
falling?"3  Save  me  from  the  love  of  sin,  from  the  daily  guilt  and 
power  of  sin  ;  from  the  treachery  of  my  own  foolish  heart ;  from 
all  this,  and  all  besides,  which  thou  seest  ensnaring  to  my  soul. 
If  I  am  not  thine,  whence  this  desire,  this  endeavor  to  "  seek  thy 
precepts?"  What  mean  my  privileged  moments  of  communion 
with  thee?  What  mean  the  yet  unsatisfied  desires  after  a  confor- 
mity to  thine  image  ?  Lord,  I  would  humbly  plead  thine  own 
act,  thy  free  and  sovereign  act,  that  made  me  thine.  Save  me, 
because  thou  hast  brought  thy  salvation  near  to  me,  and  sealed 
me  thine.  I  need  mercy  to  begin  with  me  ;  mercy  to  accompany 
me  ;  mercy  to  abide  with  me  for  ever.     "  I  am  thine,  save  me." 

And  what  irresistible  energy  does  it  give  to  our  pleading,  that 
this  was  the  sole  purpose,  that  brought  down  the  Son  of  God  from 
heaven  !  "  I  came  down" — said  he — ';  from  heaven,  not  to  do 
mine  own  will,  but  the  will  of  him  that  sent  me.  And  this  is  the 
Father's  will  which  hath  sent  me,  that  of  all  which  he  hath  given 
me  I  should  lose  nothing"4  Of  this  purpose  he  was  enabled  to 
testify  at  the  conclusion  of  his  work — "  Those  that  thou  gavest 
me  I  have  kept,  arid  none  of  them  is  lost,  but  the  son  of  peidi- 
tion."5 

But  some  cry  for  salvation,  who  neglect  duty,  and  thus  make 
void  their  plea.  Can  we  make  our  interest  good,  by  seeking  his 
precepts  ?  Is  it  the  way  in  which  we  love  to  walk  ?  Then  let 
us  not  desist  from  our  plea  before  God,  until  our  heart  listens  to  the 
voice  of  love,  centering  every  blessing  of  creation,  redemption,  and 
heavenly  calling,  in  the  privilege  of  adoption — "Thus  saith  the 
Lord,  that  created  thee,  O  Jacob,  and  he  that  formed  thee,  O 
Israel :  Fear  not,  for  I  have  redeemed  thee  :  I  have  called  thee  by 
thy  name ;  thou  art  mine.  Thou  art  my  serva?it;  O  Israel,  thou 
shalt  not  be  forgotten  of  me.  I  have  blotted  out,  as  a  thick  cloud, 
thy  transgressions ;  and  as  a  cloud,  thy  sins."0  1  have  regarded  this 
thy  plea.     I  have  heard  this  thy  prayer — ':  /  am  thine,  save  meT" 

95.   The  wicked  have  waited  for  me  to  destroy  me  ;  but  I  will  consider  thy  tes- 
timonies. 

Am  I,  as  a  believer,  safe  as  the  Lord's  property,  and  in  the  Lord's 

1  Heb.  ii.  13.     Exodus  xix.  5.     Mat.  iii.  17.  "  Isaiah  xliii.  3,  4. 

3  Psalm  lvi.  13.  4  John  vi.  38,  39.  6  lb.  xvii.  12  ;  xviii.  9. 

6  Isaiah  xliii.  1;  xliv.  21,  22. 

7  The  same  plea  is  urged  in  prayer,  Psalm  cxliii.  12;  Ixxxvi.  2.  Margin.     Compare 
also  verse  125. 


VERSE    95.  151 

keeping  ?  Yet  must  I  expect  that  the  ivicked,  the  ungodly,  as  the 
instruments  of  Satan,  will  not  cease  to  distress  me.  The  Psalmist 
had  before  alluded  to  this  trial,  as  driving  him  to  his  refuge.1  And, 
indeed,  this  is  the  constant  character  of  the  believer's  walk — endur- 
ing the  enmity  of  the  ungodly,  and  seeking  his  refuge  in  the  word 
of  God — in  that  hiding-place  of  safety  to  which  the  word  directs 
him.  How  striking  is  the  proof  of  the  irreconcilable  variance  be- 
tween God  and  the  world — the  world  encouraging  all  that,  is  con- 
trary to  God,  and  persecuting  his  image  in  his  people  !  Yet  the 
word  opens  to  us  a  sure  defence.  If  our  "soul  is  among  lions,"2 
cannot  we  testify  to  the  astonishment  of  the  world — "  My  God 
hath  sent  his  angel,  and  hath  shut  the  lions'  mouths,  that  they 
have  not  hurt  me  ?"3  We  hear  indeed  the  roaring  of  the  winds 
and  waves ;  but  we  hear  also  the  voice  hushing  the  storm  to  rest — 
"  Peace,  be  still."4 

The  experience  of  this  trial  and  support  beautifully  illustrates  the 
promise — "  He  that  believeth  shall  not  make  haste."5  He  whose 
hope  is  firmly  fixed  on  that  "  tried  corner-stone,"  which  God  him- 
self hath  "laid  in  Zion  as  a  sure  foundation" — "shall  not  be 
greatly  moved  ;"  nay,  he  "  shall  not  moved"6  at  all,  by  "  the  wicked 
waiting  for  him  to  destroy  him"  In  the  hour  of  difficulty, 
instead  of  perplexing  himself  with  successive  expedients  for  his 
safety  (sought  more  from  human  contrivance,  than  from  asking 
counsel  at  the  mouth  of  God,)  he  "  possesses  his  soul  in  patience," 
and  calmly  commits  all  events  to  the  Lord.  Such  a  man  "shall 
not  be  afraid  of  evil  tidings  !  his  heart  is  fixed,  trusting  in  the 
Lord."7  '  This  trust  is  grounded  on  the  word  of  God,  revealing 
his  power  and  all-sufficiency,  and  withal  his  goodness,  his  offer  of 
himself  to  be  the  stay  of  the  soul,  commanding  us  to  rest  upon  him. 
People  wait  on  I  know  not  what  persuasions  and  assurances  ;  but 
I  know  no  other  to  build  faith  on,  but  the  word  of  promise.  The 
truth  and  faithfulness  of  God  opened  up  his  wisdom  and  power  and 
goodness,  as  the  stay  of  all  those  that,  renouncing  all  other  props, 
will  venture  on  it,  and  lay  all  upon  him.  "He  that  believes,  sets 
to  his  seal  that  God  is  true :"  and  so  he  is  sealed  for  God  ;  his  por- 
tion and  interest  secured.  "  If  you  will  not  believe,  surely  ye  shall 
not  be  established."  's 

But  it  is  the  "considering  of  the  Lord's  testimonies,"  that  draws 
out  their  staying  support.  The  soul  must  be  fixed  upon  them,  as 
"tried  words,  purified  seven  times  in  the  fire."9  And  in  this  frame 
"  I  will"  under  all  distresses,  all  circumstances  of  trial,  or  even  of 
dismay,  "  consider  thy  testimonies.'''1  "  I  will  consider''''  the  faith- 
fulness of  those  blessed  declarations — "  There  shall  not  an  hair  of 
your  head  perish.    Touch  not  mine  anointed."10    "  He  that  toucheth 

1  Verses  78,  87.     Comp.  ver.  114,  115.  2  Psalm  Ivii.  4.  3  Daniel  vi.  22. 

4  Mark  iv.  39.  s  Isaiah  xxviii.  16. 

6  Psalm  Ixii.  2,  6.  His  confidence  increased  in  the  recollection  of  his  support — "  I 
shall  not  be  greatly  moved — I  shall  not  be  moved." 

7  Psalm  cxii.  7.  8  Leighton's  Works,  iii.  256,  257. 
9  Psalm  xii.  7,  P.  B.  Trans.                      l0  Luke  xxi.  18.     Psalm  cv.  15. 


152  EXPOSITION    OF    PSALM    CXIX. 

you,  toucheth  the  apple  of  mine  eye."1  With  this  armor  of  defence, 
I  shall  not  be  afraid,  even  should  I  hear  the  "  evil  tidings,"  that 
"  the  wicked  have  waited  for  me  to  destroy  me."  Or  even  should 
I  be  destroyed,  I  know  that  thy  testimonies  cannot  fail — that  my 
rock  is  perfect — "  that  there  is  no  unrighteousness  in  him  ;"2  and 
therefore,  "  though  a  host  should  encamp  against  me,  my  heart 
shall  not  fear ;  though  war  should  rise  against  me,  in  this  will  I  be 
confident."3  Whether,  then,  I  am  delivered  from  the  wicked,  and 
'•  live — I  live  unto  the  Lord  ;"  or  whether  I  fall  into  their  snare, 
and  "die — 1  die  unto  the  Lord  ;"4  for  " I  will  consider  thy  testimo- 
nies" assured  that  all  thy  purposes  shall  be  accomplished  concern- 
ing me,  as  thou  hast  said — "  I  will  never  leave  thee,  nor  forsake 
thee."5  "  Thou  wilt  keep  him  in  perfect  peace,  whose  mind  is 
stayed  on  thee,  because  he  trusteth  in  thee."6 

97.  1  have  seen  an  end  of  all  perfection  ;  but  thy  commandment  is  exceeding 

broad. 

A  deeper  insight  in  the  Lord's  "  testimonies"  is  the  sure  result 
of  "  considering*'  them.  Weigh  them  in  the  balances  against 
this  world's  excellency  ;  the  world  and  the  word — each  with  all  its 
fulness.  Of  the  one  perfection  we  see  an  end — of  the  other — none. 
This  world  is  a  matter  of  experience  and  observation.  We  have 
seen  it — an  end — not  of  some — but  of  all  its  perfection.  It  wants 
sufficiency.  It  stands  us  in  no  stead  in  the  great  emergencies  of 
affliction — death — judgment — eternity.  It  wants  solidity  in  its 
best  substance.  "In  its  wisdom  is  grief  !"'7  All  its  delicacies  and 
indulgences — after  having,  like  the  King  of  Jerusalem,  "  not  with- 
held the  heart  from  any  joy" — all  ends  in  the  verdict  of  disap- 
pointment— ■"  Behold  !  all  was  vanity  and  vexation  of  spirit  !"s  Its 
continuance  is  but  for  a  moment.  The  soul  is  born  for  eternity. 
Therefore  it  must,  have  a  portion  to  last  as  long  as  itself.  But  the 
world,  with  its  lusts  and  fashion,  passeth  away.9  All  that  it  can 
offer  is  a  bubble— a  shadow.  In  its  best  riches,  honors,  and  pleas- 
ures— in  the  utmost  that  its  perfection  can  yield — in  its  height  nd 
prime  of  enjoyment — what  is  it  in  itself — what  is  it  able  to  do  for 
us?  "All  is  vanity."10  And  yet  such  is  the  alienation  of  the  heart 
from  God,  that  it  is  first  tried  to  the  very  uttermost,  before  any 
desire  to  return  homeward  is  felt  or  expressed.  And  even  then, 
nothing  but  the  Almighty  power  of  God  can  bring  the  sin- 
ner back.  He  would  rather  perish  in  his  misery,  than  "  return 
to  his  rest." 

Now  contrast  with  the  emptiness  of  the  world  the  fulness  of  "  the 
commandment  of  God."  Our  whole  duty  to  our  God,  our  neighbor, 
and  ourselves,  is  here  laid  open  before  us — commanding  without 
abatement,  and  forbidding  without  allowance — making  no  excuse 
for  ignorance — frailty — or  forgetfulness — reaching  not  only  to  every 

1  Zech.  ii.  8.  *  Psalm  xcii.  15.  3  lb.  xxvii.  3. 

*  Rom.  xiv.  8.  5  Heb.  xiii.  5.  6  Isaiah  xxvi.  3. 

7  Eccl.  i.  18.  8  lb.  ii.  10,  11.  »Ib.i.  2. 

"  1  John  ii.  17.  1  Cor.  vii.  31. 


verse  96.  153 

species  of  crime,  but  to  everything  tending  to  it.  This  is  "per- 
fection" of  which  we  never  "see  an  end.''''  Every  fresh  view 
opens— not  the  extent — but  the  immensity  of  the  field  ;  and  com- 
pels us  at  length  to  shut  up  our  inquiries  with  the  adoring  acknowl- 
edgment— Thy  commandment  is  exceeding  broad.  Its  various 
parts  form  one  seamless  piece ;  so  that  no  particle  can  be  separated 
without  injury  to  the  whole.  As  all  the  curtains  of  the  tabernacle, 
connected  by  taches  and  loops,  made  but  one  covering  for  the  ark, 
and  the  loosening  or  disjunction  of  the  smallest  point  disannulled. 
the  fitness  of  the  whole ;  so  it  belongs  to  the  perfection  of  the  com- 
mandment, that  "  whosoever  shall  keep  the  whole  law,  and  yet  of- 
fend in  one  point,  he  is  guilty  of  all."1  The  spirituality  of  its  re- 
quirements equally  illustrates  its  Divine  "perfection."  An  angry 
look  is  murder;2  an  unchaste  desire  is  adultery  ;3  the  "stumbling- 
block  of  iniquity"4 — " covetousness"5  in  the  heart  is  idolatry;  the 
thought0  as  well  as  the  act — the  first  conception  of  sin,  as  well  as 
the  after  commission — brings  in  the  verdict — -Guilty — Death. 

Can  we  then  endure  the  sight  of  its  "exceeding  breadth?" 
Yes — for  the  commandment  of  the  Gospel7  is  equally  broad,  and 
covers  all.8  We  know  who  hath  stood  in  our  place — who  hath  sat- 
isfied Sinai's  unalterable  requirements,  and  borne  its  awful  curse.9 
Broad  as  it  may  be,  the  love  which  hath  fulfilled  it  is  immeasurable. 
As  a  covenant,  therefore,  it  has  now  lost  its  terrors.  As  a  rule,  we  love 
it  for  its  extent,  and  for  its  purity  ;  for  the  comprehensiveness  of  its 
obligations,  and  for  the  narrowness  of  its  liberty  for  indulgence ;  nor 
would  we  wish  to  be  subject  to  a  less  severe  scrutiny,  or  a  more 
lenient  administration. 

Reader!  If  you  have  learnt  "the  exceeding  breadth"  and  spirit- 
uality of  the  law  (the  first  lesson  that  is  taught  and  learnt  in  the 
school  of  Christ,)  your  views  of  yourself  and  your  state  before  God 
will  be  totally  changed.  Before,  you  were  "  thanking  God"  in  your 
heart,  "  that  you  were  not  as  other  men  are."'  Now  you  will  be  "  smi- 
ting upon  your  breast,  saying,  God  be  merciful  to  me  a  sinner  !"10 
Before,  perhaps  you  might  have  thought  yourself,  "  touching  the 
righteousness  which  is  of  the  law,  blameless."  Now  you  will  glory 
in  your  new  and  more  enlightened  choice — "What  things  were  gain 
to  me,  those  I  counted  loss  for  Christ."11  Once  you  considered  your- 
self "  alive,"  when  you  were  really  dead.  Now  that  "  the  com- 
mandment is  come"  in  its  heart-searching  spirituality  and  convic- 
tion to  your  soul,  you  "  die"1'2  that  you  may  live.  Blessed  change 
from  the  law  to  the  Gospel — "  from  death  to  life !"  "  I  through 
the  law  am  dead  to  the  law,  that  I  might  live  unto  God."13 

Such  is  the  effect  of  the  transition  from  a  legal  to  an  evangelical 
ground.     Before,  we  were  reckless  of  sin,  and  therefore  reckless  of 

1  James  ii.  10,  11.  2  Matt.  v.  21 ,  22.     Comp.  Uohn  iii.  15. 

3  Matt.  v.  27.  *  Ezek.  xiv.  7.  5  Ephes.  v.  5. 

6  Prov.  xxiv.  9.     Compare  xxiii.  7.  '  John  vi.  28,  29.     1  John  iii.  23. 

»  Rom.  iii.  22.  s  Gal.  iv.  4,  5 ;  iii.  13.  10  Luke  xviii.  9—13. 

11  Phil.  iii.  6,  7.  »  Romans  vii.  9.  13  Gal.  ii.  19. 


154  EXPOSITION    OF    PSALM    CXIX. 

the  Gospel.  As  the  one  fell  lightly  upon  our  conscience,  the  other 
held  a  light  estimation  in  our  judgment.  While  we  had  no  dis- 
turbance from  the  law,  we  had  no  delight  in  the  Gospel.  But  now 
that  we  see  through  the  true  mirror,  we  are  at  once  alarmed  and 
enlightened.  Praised  be  God !- — we  now  take  the  true  estimate— 
we  degrade  to  the  uttermost  righteousness  by  works — we  exalt  to 
the  uttermost  righteousness  by  faith.  In  the  one  we  see  pollution — 
in  the  other  perfection. 


PART    XIII. » 

97.  Oh!  how  love  I  thy  law!  it  is  my  meditation  all  the  day. 

Mark  the  man  of  God  giving  utterance  to  his  feelings  of  heav- 
enly delight — expressing  most,  by  intimating,  that  he  cannot  ade- 
quately express  what  he  desires.  He  seems  unable  to  restrain  his 
acknowledgments  of  Divine  influence  springing  up  in  his  heart — 
"Oh!  how  love  I  thy  law  I"1  This  experience  is  most  distinctive 
of  a  spiritual  character.  The  professor  may  read,  and  understand, 
and  even  externally  obey  the  law  ;  but  the  believer  only  loves  it ; 
and  he  lives  in  it,  as  if  he  could  not  live  without  it.  To  the  pro- 
fessor it  is  a  task  imposed  to  satisfy  conscience.  "  The  veil  upon 
the  heart"2  darkens  all  his  spiritual  apprehension,  and  consequently 
excludes  spiritual  delight.  To  the  child  of  God  it  is  food  and  med- 
icine, light  and  comfort — yea,  "  life  from  the  dead."  The  law  of 
precept  in  the  world  is  a  "law  of  liberty"3 — a  law  of  love — in  his 
heart.  His  former  obedience  was  the  bondage  of  fear.  But  how 
different  is  the  effect  of  constraining  love  !  He  now  delights  to 
view  it  in  every  lineament.  He  dwells  upon  every  feature  with  in- 
tense enjoyment.  Before,  it  was  his  confinement — his  chain.  Now, 
it  is  his  liberty — his  ornament.  He  is  not  what  he  was,  "  Old  things 
are  passed  away :  behold,  all  things  are  become  new."4 

Think  what  good  reason  there  is  to  love  the  law.  It  is  the  epis- 
tle of  our  most  beloved  friend — not  to  be  slighted,  but  to  be  placed 
in  our  bosom- — nearest  our  hearts.  It  sets  out  that  relief,  without 
which  the  conscience  would  have  been  tortured  with  the  never- 
dying  worm.5  There  is  more  of  glory — more  of  God — in  this,  than 
in  any  other  manifestation  of  his  name.6  It  has  ever  been  the  mir- 
ror, that  has  reflected  Christ  to  his  Church.  The  spiritual  eye  dis- 
cerns him  in  every  part.7     Now — reader — do  you  search  for  him  in 

1  "I  enjoyed  a  solemn  seriousness  in  learning  Mem  in  the  119th  Psalm." — Martyn's 
Journals,  vol.  i.  p.  191. 

2  2  Cor.  iii.  15.  3  James  i.  25.  4  2  Cor.  v.  17. 

s  2  Cor.  v.  19.  6  Psalm  exxxviii.  2.     Eph.  iii.  10.    2  Tim.  i.  10. 

1  John  v.  39.     "  Were  I  to  enjoy  Hczckiah's  grant,  and  to  have  fifteen  years  added 


verse  97.  155 

his  law?  Do  you  "love  his  law,"  because  it  "testifies  of  him?" 
Do  you  pray  for  his  Spirit,  that  his  law  may  guide  you  to  him? 
This  is  the  evidence,  that  you  have  "turned  unto  the  Lurd,  when 
the  veil  is  taken  away,"  and  you  "with  unveiled  face  behold  in 
this  glass  the  glory  of  the  Lord."1  Then  if  you  do  love  his  law, 
you  will  love  the  whole  of  it — its  obligations  as  well  as  its  priv- 
ileges. You  will  love  it  at  all  times,3  even  when  it  is  thwarting 
your  own  will  and  way.  The  whole  law  is  light  and  love — wis- 
dom and  faithfulness. 

But  love  of  the  lu,w  fastens  the  soul  to  the  beloved  object,  "  It  is 
my  meditation  all  the  day?3  When  you  cannot  have  it  in  your 
hand,  it  will  be  found,  if  indeed  your  soul  is  in  a  prosperous  slate, 
"hid  in  your  heart."  There  it  is  kept  as  your  most  precious  treas- 
ure; while  you  live  upon  it  with  unwearied  appetite  as  your  daily- 
bread,  and  exercise  yourself  in  it  as  your  daily  rule.  Oh,  how 
worthy  is  it  of  all  the  love  of  the  warmest  heart !  The  deepest  stu- 
dents are  most  humbled  for  their  want  of  suitable  enlargement. 

But  this  heavenly  spirit  can  only  be  grounded  upon  a  sense  of 
reconciliation.  Can  an  unreconciled  sinner  be  interested  in  the  law, 
in  every  page  of  which  he  reads  his  own  condemnation  ?  This  ex- 
plains the  enmity  of  the  ungodly.4  But  the  cultivation  of  this 
spirit  upon  the  grciind  of  the  Gospel  is  a  most  important  principle 
of  Christian  steadfastness,  the  want  of  which  has  been  the  source  of 
fearful  delusion  ;5  and  in  the  exercise  of  which  we  shall  realize  a 
deeper  insight,  and  more  spiritual  discernment  of  Scriptural  Truth. 
Warm  affections  will  be  far  more  influential  than  talent,  or  mere 
external  knowledge. 

This  habit  of  love  and  holy  meditation  will  spread  its  influence 
over  our  whole  character.  It  will  fill  our  hearts  with  heavenly 
matter  for  prayer,  diffuse  a  sweet  savor  over  our  earthly  employ- 
ments, sanctify  the  common  bounties  of  Providence,6  realize  the 
presence  of  God  throughout  the  day,  command  prosperity  upon  our 
lawTful  undertakings,7  and  enlarge  our  usefulness  in  the  Church.  - 
Thus  the  man  of  God  is  formed  in  his  completeness,  symmetry,  and 
attraction — such  as  the  world  is  often  constrained  secretly  to  admire, 
even  where  the  heart  is  unready  to  follow. 

Lord  !  implant  in  my  heart  a  supreme  "love  to  thy  law."  Write 
it  upon  my  heart — even  that  new  law,  "  the  law  of  the  Spirit  of 

to  my  life,  I  would  be  much  more  frequent  in  my  applications  to  the  throne  of  grace. 
Were  I  to  renew  my  studies,  I  would  take  my  leave  of  those  accomplished  trirlers— the 
historians,  the  orators,  the  poets  of  antiquity — and  devote  my  attention  to  the  Scriptures 
of  truth.  I  would  sit  with  much  greater  assiduity  at  my  Divine  Master's  feet,  and  de- 
sire to  know  nothing  but  'Jesus  Christ  and  him  crucified.'  This  wisdom,  whose  fruits 
are  peace  in  life,  consolation  in  death,  and  everlasting  salvation  after  death— this  I  would 
trace— this  I  would  seek— this  I  would  explore  through  the  spacious  and  delightful  fields 
of  the  Old  and  New  Testament."  Such  was  the  testimony  of  one,  who  had  cultivated 
the  classic  fields  with  no  inconsiderable  success,  and  who  above  most  men  had  enriched 
his  soul  with  the  glorious  treasures  of  the  word  of  God — whose  praise  is  in  all  the 
churches  as  the  Author  of  "Theron  and  Aspasio." 

i  2  Cor.  iii.  15—18.  2  Verse  20.  3  psaim  {.  2. 

<  Compare  1  Kings  xxii.  8.  5  See  2  Thess.  ii.  10,  11. 

«  1  Tim  iv.  4,  5.  i  Ps.  i.  3.     Comp.  Jos.  i.  7,  8.  »1  Tim.  iv.  15. 


156  EXPOSITION    OF    PSALM    CXIX. 

life  in  Christ  Jesus."1  May  I  love  it  so  that  I  may  be  always  med- 
itating upon  it,  and  by  continual  meditation  yet  more  enlarging  my 
love  and  delight  in  it !  So  let  it  prove  an  ever-springing  source 
of  heavenly  enjoyment  and  holy  conversation  ! 

98.  Thou,  through  thy  commandments,  hast  made  me  tviser  than  mine  enemies  ; 
/or  they  are  ever  with  me.  99.  /  have  more  understanding  than  all  my 
teachers :  for  thy  testimonies  are  my  meditation.  100.  I  understand  more 
than  the  ancients,  because  1  keep  thy  precepts. 

What  a  fruitful  harvest  did  David  reap  from  his  glowing  love, 
and  "daily  meditation  on  the  law  of  God!"  He  became  "wiser 
than  his  enemies"  in  "subtlety,"2 — "than  all  his  teachers"  in  doc- 
trine, "  than  the  ancients"  in  experience.  Yet  he  is  not  speaking 
of  his  extraordinary  gift  as  a  prophet,  but  of  his  knowledge  gained 
by  ordinary  means.  Nor  is  he  here  boasting  of  his  own  attain- 
ments ;  but  commending  the  grace  of  God  in  and  towards  him — 
"  Thozt,  through  thy  commandments  hast  made  me  iviser."3  How 
much  more  wisdom  does  the  persecuted  believer  draw  from  the  word 
of  God,  than  his  persecutors  have  ever  acquired  from  the  learning 
of  this  world  !  Those,  however,  who  have  been  effectually  taught 
of  God,  need  to  be  daily  taught  of  him.  While  they  rest  upon 
their  God,  and  seek  counsel  at  his  word,  they  are  wise  indeed ;  yet 
when  they  trust  to  their  own  wisdom,  and  turn  to  their  own  coun- 
sel, they  become  a  by-word  and  occasion  of  offence  by  their  own 
folly.  Was  David  "  wiser  than  his  enemies  or  his  teachers"  when 
he  dissembled  himself  to  fight  against  his  own  people4 — or  when 
he  yielded  to  the  indulgence  of  lust5 — or  when  in  the  pride  of  his 
heart  he  numbered  the  people?6  Alas!  how  often  do  even  God's 
children  befool  themselves  in  the  ways  of  sin  ! 

But  how  did  David  attain  this  Divine  wisdom  ?  Not  by  habits 
of  extensive  reading — not  by  natural  intelligence— but  by  a  diligent 
meditation  in  the  testimonies.'1  In  order  to  avail  ourselves  how- 
ever of  this  means— a  simple  reception  of  the  Divine  testimony  is 
of  absolute  importance.  We  can  never  obtain  that  assurance  of 
the  certainty  of  our  faith,  which  is  indispensable  to  our  peace,  or  re- 
sist the  influence  of  unenlightened  "  teachers" — or  the  long-estab- 
lished worldly  maxims  of  '' the  ancients"  except  by  entire  submis- 
sion to  the  supreme  authority  of  Scripture.  Many  sincere  Chris- 
tians— especially  at  the  outset  of  their  course — are  much  hindered — 
either  by  the  scepticism  of  others,  or  of  their  own  minds ;  or  from 
their  previous  habit  of  studying  the  Bible  in  the  light  of  carnal  wis- 
dom, or  in  dependence  upon  human  teaching.  Such  need  special 
prayer  for  humility  of  mind  and  simplicity  of  faith.  Under  this 
gracious  influence  they  will  discern  that  path  to  glory,  which  in  in- 
finite condescension  is  made  so  plain,  that  "  the  wayfaring  men, 
though  fools,  shall  not  err  therein,"  and  the  unlearned  believer,  who 

1  Rom.  viii.  2.  2  Pro  v.  i.  1,4.  3  lb.  ii.  G.    James  i.  17. 

«  1  Sam.  xxvii.  5  2  Sam.  xi.  •  lb.  xxiv. 

7  This  was  bound  upon  him  as  a  king.    Deut.  xvii.  18,  19. 


VERSE    101.  157 

has  the  word  before  his  eyes,  in  his  heart,  and  in  his  life,  shall  be- 
come "perfect,  thoroughly  furnished  unto  all  good  works."1 

In  our  Christian  progress,  David's  habit  of  scriptural  meditation 
will  prove  of  essential  service.  For  while  those  who  "  confer  with 
flesh  and  blood"  cannot  have  their  counsellors  always  at  hand  ;  we, 
seeking  our  wisdom  from  the  word  of  God,  have  the  best  Counsel- 
lor "ever  with  us,v  teaching  us  what  to  do,  and  what  to  expect. 
Obedience  also,  as  well  as  meditation,  directs  our  way.  David 
found  understanding,  because  he  kept  the  precepts.  And  David's 
Lord  has  pointed  out  the  same  path  of  light :  "  If  any  man.  will 
do  God's  will,  he  shall  know  of  the  doctrine."*  "  Thou  mectest 
him  that  rejoiceth,  and  worketh  righteousness— those  that  remem- 
ber thee  in  thy  ways:13  Thy  ways  truly  are  ways  of  light,  joy  and 
love  ! 

Now  let  us  turn  in,  and  inquire— What  is  our  dady  use  of  the 
word  of  God  ?  Are  we  satisfied  with  a  slight  looking,  or  seeking 
an  intimate  acquaintance  with  it?  Is  its  influence  ever  present- 
ever  practical?  Do  we  prize  it  as  a  welcome  guest?  Is  it  our  de- 
lightful companion  and  guide?  Oh  !  meditate  in  this  blessed  book. 
"  Eat  the  word,"  when  you  have  "  found  it ;  and  it  will  be  unto 
you  the  joy  and  rejoicing  of  your  heart."4  The  name  of  Jesus— its 
great  subject— will  be  more  precious — your  love  will  be  inflamed5 — 
your  perseverance  established5 — and  your  heart  enlivened  in  the 
spirit  of  praise.7  Thus  bringing  your  mind  into  close  and  continual 
contact  with  "the  testimonies  of  God"  and  pressing  out  the  sweet- 
ness from  the  precious  volume,  it  will  drop,  as  from  the  honeycomb, 
daily  comfort  and  refreshment  upon  your  heart.8 

101.  I  have  refrained  my  feet  from  every  evil  way,  that  1  might  keep  thy  word. 

David's  wisdom  was  of  a  practical — not  of  a  mere  intellectual 
or  speculative  character.  It  taught  him  to  "  keep  the  Lord's  pre- 
cepts ;"  and  in  order  to  do  this,  to  "  refrain  his  feet  from  every  evil 
way"  And  will  not  advancing  wisdom  show  itself  by  increasing 
tenderness  of  conscience  and  carefulness  of  conduct  ?  The  professor 
is  afraid  of  hell— the  child  of  God,  of  sin.  The  one  refrains  from 
the  outward  act — the  other  seeks  to  be  crucified  to  the  love  of  sin. 
Observe  not  only  the  practice  but  the  motive — that  he  might  keep 
the  word.  Shall  we  not  "  abhor  that  which  is  evil,"  that  we  might 
"cleave  to  that  which  is  good"9— abstaining  from  "all  appearance  of 

1  Isaiah  xxxv.  8.     2  Tim.  iii.  17.  2  John  vii.  17. 

3  Isaiah  lxiv.  5.     Comp.  John  xiv.  21—23.  4  Jer.  xv.  16. 

5  Psalm  xxxix.  3.  6  Verses  23,  95.  7  Psalm  lxiii.  5,  G. 

8  Thus  Luther  recommends  us  to  "  pause  at  any  verse  of  Scripture  we  choose,  and  to 
shake,  as  it  were,  every  bough  of  it;  that,  if  possible,  some  fruit  at  least  may  drop  down 
to  us.  Should  this  mode"— he  remarks— "  appear  somewhat  difficult  at  iirst,  and  no 
thought  suggest  itself  immediately  to  the  mind  capable  of  affording  matter  for  a  short 
ejaculation  \  yet  persevere,  and  try  another  and  another  bough.  If  your  soul  really  hun- 
gers, the  Spirit  of  God  will  not  send  you  away  empty.  You  shall  at  length  find  in  one, 
and  that  perhaps  a  short  verse  in  Scripture,  such  an  abundance  of  delicious  fruit,  that 
you  will  gladly  seat  yourself  under  its  shade,  and  abide  there,  as  under  a  tree  laden 
with  fruit."  9  Rom-  xii.  9. 


158  EXPOSITION    OF    PSALM    CXIX. 

evil,"1  lest  unconsciously  we  should  be  drawn  into  the  atmosphere 
of  sin— -'hating  even  the  garment  spotted  by  the  flesh"2 — fearing 
the  infection  of  sin  worse  than  death  ?  But  how  fearful  the  danger 
of  self-deception  !  What  need  to  entreat  the  Lord  to  "'see  if  there 
be  any  wicked  way  in  us  !"3  Oh  !  for  the  large  supply  of  grace  and 
unciion,  to  maintain  an  upright  walk  before  a  heart-searching  God  ; 
to  "  keep  ourselves  from  our  iniquity  ;"4  and  in  dependence  upon  the 
promises,  and  in  the  strength  of  the  Gospel,  to  "  perfect  holiness  in 
the  fear  of  God  !"« 

But  how  awful  to  hear  men  talk  of  keeping  the  word  in  a  loose 
and  careless  profession  !  For  how  can  it  be  kept,  if  the  heart  has 
not  felt  its  holiness?  For  this  is  its  beautiful  peculiarity;  that,  in 
order  to  keep  it,  there  must  be  a  separation  from  sin.  The  two 
things  are  incompatible  with  each  other.  The  two  services  are 
at  variance  at  every  point;  so  that  the  love  of  sin  must  be  cast 
out  whfere  the  love  of  God  is  ingrafted  in  the  heart.  Yet  so 
strongly  are  we  disposed  to  every  evil  way,  that  only  the  Al- 
mighty power  of  grace  can  enable  us  to  "  refrain  from"  one  or 
another  crooked  path.  Often  is  the  pilgrim  (yea,  has  it  not  too 
often  happened  to  ourselves?)  held  back  by  a  temporary  ascen- 
dency of  the  flesh — by  a  little  license  given  to  sin — or  by  a  relaxed 
circiunspeetion  of  walk.  At  such  seasons  the  blessed  privilege  of 
"keeping  the  word"  is  lost.  We  are  sensible  of  a  declining  delight 
in  those  spiritual  duties,  which  before  were  "  our  chiefest  joy."  And 
"is  there  not  a  cause?"  Have  we  not  provoked  our  gracious  God 
by  harboring  his  enemy  in  our  bosom — nay,  more — by  pleading  fol- 
ks indulgence?  Has  not  "the  Holy  Spirit  been  grieved"  by  neg- 
lect, or  by  some  worldly  compliance :  so  that  his  light  has  been  ob- 
scured, and  his  comforting  influence  quenched  ?  No  consolations, 
consistent  with  the  love  and  power  of  sin,  can  ever  come  from  the 
Lord.  For  the  holiness  of  the  word  of  God  cannot  be  either  spirit- 
ually understood,  or  experimentally  enjoyed,  but  in  a  consistent 
Christian  walk.  And  yet  such  is  the  true  blessedness  of  the  word, 
that  the  very  expectation  of  keeping  it  may  operate  as  a  principle 
of  restraint  "from  every  evil  way." 

Is  there  any  bondage  in  this  restraint  from  sin  ?  Oh,  no  !  Sin 
is  slavery ;  and  therefore  deliverance  from  it  is  "  perfect  freedom." 
There  is  indeed  a  legal  restraint  much  to  be  deprecated,  when  the 
conscience  is  goaded  by  sins  of  omission  or  of  wilfulness  ;  and  the 
man,  ignorant  of,  or  imperfectly  acquainted  with,  the  only  way  of 
deliverance,  hopes  to  get  rid  of  his  burden  by  a  more  circumspect 
walk.  But  not  till  he  casts  it  at  the  foofof  the  cross,  and  learns  to 
look  wholly  to  Jesus  his  deliverer,  can  he  form  his  resolution 
upon  safe  and  effectual  grounds.  Oh.  may  I  therefore  seek  to 
abide  within  a  constant  view  of  Calvary  !  Sin  will  live  every- 
where, but  under  the  cross  of  Jesus.  Here  it  withers  and  dies. 
Here  rises  the  spring  of  that  holiness,  contrition   and  love,  which 

'  1  Thesa.  v.  22.  2  Juile  23.  3  Psalm  cxxxix.  24. 

*  lb.  xviii.  23.  5  2  Cor.  vii.  1. 


VERSE    102.  159 

refreshes  and  quickens  the  soul.     Here  then  let  me  live  ;  here  let 
me  die.1 

Blessed  Lord  !  Thou  knowest  that  I  desire  to  "keep  thy  word." 
Prepare  my  heart  to  receive  and  to  retain  it.  May  I  so  "  abide  in 
Christ,"  that  I  may  receive  the  sanctifying'  help  of  his  Spirit  for 
every  moment's  need  !  And  while  I  rejoice  in  him  as  my  Saviour, 
may  1  become  daily  more  sensible  of  every  deviation  from  the 
straight  path  !  May  my  eye  guide  my  feet !  "  Looking  to  Jesus," 
may  I  have  light  and  grace  !  And  may  daily  grace  be  given  to 
"  refrain  my  feet  from  every  evil  way,  that  I  may  keep  thy 
word  !" 

102.  I  have  not  departed  from  thy  judgments  ;  for  thou  hast  taught  me. 

If  "  I  have  refrained  my  feet  from"  sin — if  "  /  have  not  de- 
parted from  God's  judgments" — to  him  be  all  the  glory.  O  my 
soul !  art  thou  not  a  wonder  to  thyself?  So  prone  to  depart — to 
be  carried  away  by  uncertain  notions — by  the  opposition  of  Satan 
— by  the  example  or  influence  of  the  world — how  is  it,  that  thou 
art  able  to  hold  on  thy  way  ?  Because  the  covenant  of  the  Lord 
engages  ihy  perseverance, — "  I  will  put  my  fear  in  their  hearts, 
that  they  shall  not  depart  from  me."2  While  conscious  of  my  own 
corrupt  bias  to  depart,  let  me  humbly  and  thankfully  own  the 
work  of  Divine  teaching.  Man's  teaching  is  powerless  in  advancing 
the  soul  one  step  in  Christian  progress.  The  teaching  from  above 
is  "  the  light  of  life."3  It  gives  not  only  the  light,  but  the  principle 
to  improve  it.  It  not  only  points  the  lesson,  and  makes  it  plain  ;  but 
imparts  the  disposition  to  learn,  and  the  grace  to  obey.  So  that  now 
I  see  the  beauty,  the  pleasantness,  the  peace,  and  the  holiness 
of  "the  Lord? s  judgments"  and  am  naturally  constrained  to  walk 
in  them.  Oh  how  much  more  frequent  would  be  our  acknowl- 
edgment of  the  work  of  God,  did  we  keep  nearer  to  the  Fountain- 
head  of  life  and  light  !4  How  may  we  trace  every  declension  in 
doctrine  and  practice — all  our  continual  estrangement  from  the 
Lord's  judgments — to  following  our  own  wisdom,  or  depending 
upon  human  teaching!  "Trusting  in  man"  is  the  departing  of 
the  heart  from  the  Lord.5  I  never  shall  depart  from  sin  by  the  in- 
fluence of  human  persuasion.  I  never  shall  depart  from  the  Lord, 
so  long  as  I  have  the  witness  in  my  heart — Thou  tcachest  me. 

Reader !  what  has  been  your  habit  and  progress  "  in  the  judg- 
ments of  God'f"  Have  you  been  careful  to  avoid  by-paths? 
Has  your  walk  been  consistent,  steady,  advancing- "in  the  fear  of 
the  Lord,  and  in  the  comfort  of  the  Holy  Ghost?"0     If  there  has 

1  "  When  I  am  assaulted  by  some  wicked  thought,  I  then  betake  me  to  the  wounds  of 
Christ.  When  my  flesh  casteth  me  down,  by  the  remembrance  of  my  Saviour's  wounds, 
I  rise  up  a<Tain.  Am  I  inflamed  with  lustl  I  quench  that  fire  with  the  meditation  of 
Christ's  passion.  Christ  died  for  us.  There  is  nothing  so  deadly,  that  is  not  cured  by 
the  death  of  Christ." — Augustine. 

2  Jer.  xxxii.  40.     Compare  xxxi.  33.     1  John  ii.  27. 

3  John  viii.  12.     Comp.  Eph.  v.  14.  *  Psalm  xxxvi.  9. 
5  Jer.  xvii.  5.                                                                             6  Acts  ix.  31. 


160  EXPOSITION    OF    PSALM    CXIX. 

been  no  allowed  departure  from  the  ways  of  God,  it  has  been  the 
blessed  fruit,  of  "  ceasing  from  your  own  wisdom,"1  and  simple  de- 
pendence upon  the  promise  "  written  in  the  prophets — And  they 
shall  be  all  taught  of  God."  And  how  delightfully  does  this  heav- 
enly teaching  draw  your  heart  with  a  deeper  sense  of  need  and 
comfort  to  the  Saviour!  For,  as  he  himself  speaks,  " every  man 
therefore  that  hath  heard,  and  hath  learned  of  the  Father,  cotneih 
unto  me."'2  Remember— it  was  no  superior  virtue  or  discernment, 
that  has  restrained  your  departure  from  God,  but — ■"  Thou  hast 
taught  me"  the  way  to  come  to  God  ;  the  way  to  abide  in  him — 
Christ  the  way — Christ  the  end.  And  his  teaching  will  abide  with 
you.3  It  will  win  you  by  light  and  by  love,  and  by  a  conquering 
power  allure  your  heart  with  that  delight  in  his  judgments,  and 
fear  of  offending  against  them,  that  shall  prove  an  effectual  safe- 
guard in  the  hour  of  temptation.  Watch  the  first  step  of  departure 
— the  neglect  of  secret  prayer— ihe  want  of  appetite  for  the  sincere 
word — the  laxing  of  diligence — the  loss  of  the  savor  of  godliness. 
Be  careful  therefore  that  the  teaching  of  the  Lord  be  not  lost  upon 
you.  Inquire  into  your  proficiency  in  his  instructive  lessons.  And 
do  not  forget  to  prize  his  teaching  rod — that  loving  correction,  of 
which  David  had  felt  the  blessing,4  and  which  he  so  often  uses,  to 
keep  his  children  from  "  departing  from  his  judgments." 

Lord  !  do  thou  lead  me  by  the  hand,  that  1  may  make  daily  pro- 
gress in  " thy  judgments"  Restrain  my  feet  from  "  perpetual 
backsliding."  All  human  instruction  will  be  ineffectual  to  keep 
me  from  '•  departing  from  thy  judgments"  except  "  thou  teachest 
me."  Neither  grace  received,  nor  experience  attained,  nor  engage- 
ments regarded,  will  secure  me  for  one  moment  without  continual 
teaching  from  thyself. 

103.  Hoiv  sweet  are  thy  xvords  unto  my  taste  !  yea,  sweeter  than  honey  to  my 

mouth. 

None  but  a  child  of  God  could  take  up  this  expression  ;  because 
none  besides  has  a  spiritual  taste.  The  exercises  of  David  in  this 
sacred  word  were  delightfully  varied.  Its  majesty  commanded  his 
reverence.*  Its  riches  calleth  forth  his  love.6  Its  sweetness  excited 
his  joy.  Its  holy  light,  keeping  his  heart  close  with  God,7  naturally 
endeared  it  to  his  soul.8  How  barren  is  a  mere  external  knowledge 
of  the  Gospel!  The  natural  man  may  talk  or  even  dispute  about 
its  precious  truths.  But  he  has  never  tasted  them — at  least  not  so 
as  to  relish  and  feed  on  them.  The  highest  commendation  can- 
not explain  the  sweetness  of  honey'3  to  one  who  has  never  tasted  it. 
Thus  nothing  but  experience  can  give  a  spiritual  intelligence. 
But  what  we  have  really  tasted,  we  can  warmly  commend — "Oh! 

1  Prov.  xxiii.  4.  2  Isaiah  liv.  13,  with  John  vi.  45. 

3  1  John  ii.  24,  27.  *  Verse  67.  »  Verses  129,  161. 

6  Verses  72,  127.     Ps.  xix.  10.  7  Verse  102. 

8  Verse  140.    Thrice  in  one  short  Psalm  docs  he  stir  up  his  habit  of  praise  of  the  word, 
and  of  the  God  that  gave  it.     Sec  Psahn  lvi.  4.  10. 
s  Prov.  xxiv.  13,  14. 


VERSE    103.  161 

taste  and  see  that  the  Lord  is  good."1  Having  once  tasted  of  his 
Divine  goodness,  the  sweetest  joys  of  earth  will  be  insipid,  distaste- 
ful, and  even  bitter. 

Do  we  ask — what  is  it  that  gives  this  unutterable  sweetness  to 
the  word?'2  Is  it  not  that  name,  which  "is  as  ointment  poured 
forth?"3  Is  it  not  "the  savor  of  the  knowledge  in  Christ,'-4  that 
revives  the  soul  in  every  page  with  the  breath  of  heaven  ?  For 
can  the  awakened  sinner  hear,  that  "  God  so  loved  the  world,  that 
he  gave  his  only-begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life"5 — and  not  be  ready  to 
say,  "  How  svmet  are  thy  words  unto  my  taste,  yea,  sweeter  than 
honey  unto  my  mouth  ?"  Can  the  weary  soul  listen  to  the  invita- 
tion to  "  all  that  labor  and  are  heavy  laden  ;"6  and  not  feel  the  "  sweet- 
ness" of  those  breathings  of  love?  Who  can  tell  the  siveetness  of 
those  precious  icords  to  the  conflicting,  tempted  soul — displaying 
the  Divine  sovereignty  in  choosing  him— and  the  unchanging  faith- 
fulness in  keeping  him,  and  the  almighty  power  of  the  Divine  will, 
in  the  gift  of  eternal  life  V  And  how  can  the  believer  hear  his  Sa- 
viour "  knock  at  the  door"  of  his  heart,  calling  him  to  fresh  com- 
munion with  himself;8  and  not  to  turn  to  him  with  the  ardent 
excitement  of  his  love, — "All  thy  garments  smell  of  myrrh,  and 
aloes,  and  cassia,  out  of  the  ivory  palaces,  whereby  they  have 
made  thee  glad  ?"9 

But  are  there  not  times  when  we  gather  no  siveetness  from  the 
word  ?  It  is  with  the  spiritual  as  with  the  natural  food — a  want 
of  appetite  gives  disgust,  instead  of  sweetness  and  refreshment. 
An  indolent  reading  of  the  word  without  faith — without  desire — 
without  application — or  with  a  taste  vitiated  by  contact  with  the 
things  of  sense — deadens  the  palate — "  The  full  soul  loatheth  the 
honey-comb  ;  but  to  the  hungry  soul  every  bitter  thing  is  sweet."10 

But  how  melancholy  is  the  thought  of  the  multitudes,  that  hear, 
read,  understand  the  word,  and  yet  have  never  tasted  its  sweetness ! 
Like  Barzillai,  they  have  no  sense  to  "  discern  between  good  and 
evil."11  Full  of  the  word,  or  of  their  own  conceits — feeding  on  the 
delusive  enjoyments  of  creature-comforts — nourishing  some  bane- 
ful corruption  in  their  bosoms12 — or  cankered  with  the  spirit  of  for- 
mality— they  have  no  palate  for  the  things  of  God ;  they  are 
"  dead  in  trespasses  and  sins."  But  how  sweet  is  the  word  to  the 
hungering  and  thirsting  taste !  We  eat,  and  are  not  satisfied. 
We  drink,  and  long  to  drink  again.  "  If  so  be  we  have  tasted  that 
the  Lord  is  gracious,  as  new-born  babes"  we  shall  "  desire  the  sin- 
cere milk  of  the  word,  that  we  may  grow  thereby."13  We  shall 
take  heed  of  any  indulgence  of  the  flesh,  which  may  hinder  the 
spiritual  enjoyment,  and  cause  us  to  "loathe"  even  "angels'  food" 
as  "light  bread."14     Instead  of  resting  in  our  present  experience  of 

'  Ps.  xxxiv.  8.  2  ib.  xix.  10.     Job  xxiii.  12.  3  Canticles  i.  3. 

*  2  Cor.  ii.  14.  5  j0hn  iii.  16.  «  Matt.  xi.  28.    Comp.  Prov.  xvi.  21. 

»  John  x.  28.  8  Rev.  {;;,  20.  9  Psalm  xiv.  8. 

10  Prov.  xxvii.  7.  u  2  Samuel  xix.  35. 

u  See  1  Peter  ii.  1.2.  '3  iD.  2,  3.  »  Psalm  lxxviii.  25.     Numb.  xxi.  5.' 

11 


lb*  EXPOSITION    OF    PSALM    CXIX. 

its  sweetness,  we  shall  be  daily  aspiring  after  higher  relish  for  the 
heavenly  blessing.1  And  will  not  this  experience  be  a  "  witness  in 
ourselves"  of  the  heavenly  origin  of  the  word?  For  what  argu- 
ments could  ever  persuade  us  that  honey  is  bitter,  at  the  moment 
when  we  are  tasting  its  sweetness?  Or  who  could  convince  us, 
that  this  is  the  word  of  man,  or  the  imposture  of  deceit,  when  its 
blessed  influence  has  imparted  peace,  holiness,  joy,  support,  and 
rest,  infinitely  beyond  the  power  of  man  to  bestow  ?  But  let  this 
enjoyment — as  the  spiritual  barometer — the  pulse  of  the  soul — accu- 
rately mark  our  progress  or  decline  in  the  Divine  life.  With  our 
advancement  in  spiritual  health,  the  word  will  be  increasingly 
"  sweet  to  our  taste  :"  while  our  declension  will  be  marked  by  a 
corresponding  abatement  in  our  desires,  love,  and  perception  of  its 
delights. 

104.   Through  thy  precepts  I  get  understanding;  therefore  I  hate  every  false 

ivay. 

The  Psalmist  having  spoken  of  the  pleasure,  now  speaks  of  the 
profit — of  the  word — the  teaching  connected  with  its  sweetness.2 
Before,  he  had  mentioned  the  avoiding  of  sin  in  order  to  profit3 — 
now,  as  the  fruit  of  profit.  So  closely  are  they  linked  together. 
Man's  teaching  conveys  no  understanding — God's  teaching  not 
only  opens  the  Scriptures,  but  "opens  the  understanding  to  under- 
stand them,"  and  the  heart  to  feel  their  heavenly  warmth  of  life.4 
Thus  having  learned  "  the  principles  of  the  doctrine  of  Christ,"  we 
shall  "go  on  to  perfection" — "growing  in  grace,  and  in  the  knowl- 
edge of  Christ."5  Many  inconsistencies  belong  to  the  young  and 
half-instructed  Christian.  But  when  through  the  precepts  he  gets 
understanding,  he  learns  to  walk  more  uniformly  and  steadily, 
abiding  in  the  light.  In  this  spirit  and  atmosphere  springs  up  a 
constant  and  irreconcilable  "  hatred  of  every  false  ivay"— as  con- 
trary to  the  God  he  loves.  These  ways  will  include  a  thousand 
devious  paths — all  meeting  in  one  fearful  end — often  discovered  too 
late.6  In  doctrine  can  we  too  much  turn  away  from  the  thought 
of  putting  anything— the  Church,  ordinances,  repentance,  prayers, 
in  the  place  of  Jesus — another  foundation  in  the  stead  of  that  which 
God  himself  laid  in  Zion?  Oh  for  spiritual  understanding  to  hate 
this  false  ivay  with  a  deadly  hatred  !  What  think  we  of  the  ways  of 
the  sinful  world — so  long  trusted  to  for  happiness — yet  so  delusive? 
The  sinner  thinks  that  he  has  found  a  treasure,  but  it  proves  to  be 
glittering  trash — burdensome  instead  of  enriching — only  leaving  him 
to  the  pain  of  disappointed  hope.  Rightly  are  such  ways  called 
false  ways ;  and  of  those  that  tread  in  them,  it  is  well  said,  "This 
their  way  is  their  folly."7  Strewed  they  may  be  with  the  flowery 
"pleasures  of  sin."     But  they  are  "hard"8  in  their  walk,  and  ruin- 

1  Castce  deliciB  mea:  sunt  Scripturae  tuae. — Augustine. 

2  Prov.  ii.  10,  11  ;  xvi.  2t.  3  Verse  101. 

<  Comp.  Luke  xxiv.  45,  32.  s  Heb.  vi.  1.    2  Peter  iii.  18. 

«  Prov.  v.  11.     Matt.  xxv.  11,  12.  i  Psalm  xlix.  13.  8  Prov.  xiii.  15. 


VERSE   104.  163 

ous  in  their  end.1  Inquire  of  those,  whose  past  wanderings  justly 
give  weight  to  their  verdict,  '  What  is  your  retrospective  view  of 
these  ways  ?'  Unprofitableness.  '  What  is  your  present  view  of 
them?'  Shame.  '  What  prospect  for  eternity  would  the  continu- 
ance in  them  assure  to  you?'  "  Death."2  Let  them  then  be  not  only 
avoided  and  forsaken,  but  abhorred ;  and  let  every  deviation  into 
them  from  the  straight  path,  however  pleasing,  be  "resisted"  even 
"  unto  blood."3 

But  let  me  ask  myself,  have  I  detected  the  " false  ways"  of  my 
own  heart?  Little  is  done  in  spiritual  religion,  until  my  besetting 
sins  are  searched  out.  And  let  me  not  be  satisfied  with  forbear- 
ance from  the  outward  act.  Sin  may  be  restrained,  yet  not  morti- 
fied ;  nor  is  it  enough,  that  I  leave  it  for  the  present,  but  I  must  re- 
nounce it  for  ever.  Let  me  not  part  with  it  as  with  a  beloved  friend, 
with  the  hope  and  purpose  of  renewing  my  familiarity  with  it  at 
a  u  more  convenient  season  :"4  but  let  me  shake  it  from  me,  as  Paul 
shook  off  the  viper  into  the  fire,5  with  determination  and  abhor- 
rence? What!  can  I  wish  to  hold  it?  If  "  through  the  precepts 
of  God  I  have  got  understanding"  must  not  I  listen  to  that  sol- 
emn, pleading  voice,  "Oh!  do  not  this  abominable  thing  that  I 
hate  ?"6  No,  Lord :  let  me  "  pluck  it  out"  of  my  heart,  "  and  cast 
it  from  me."7  Oh,  for  the  high  blessing  of  a  tender  conscience  ! 
such  as  shrinks  from  the  approach,  and  "  abstains  from  all  appear- 
ance of  evil  ;"8  not  venturing  to  tamper  with  any  self-pleasing  way; 
but  K hinting1*  it  as  "false"  defiling,  destructive  !  I  have  marked 
the  apple  of  my  eye — that  tenderest  particle  of  my  frame — that  it 
is  not  only  offended  by  a  blow  or  a  wound ;  but  that,  if  so  much  as 
an  atom  of  dust  find  an  entrance,  it  would  smart,  until  it  had  wept 
it  out.  Now  such  may  my  conscience  be— sensitive  of  the  slightest 
touch  of  sin — not  only  fearful  of  resisting,  rebelling,  or  "quenching 
the  Spirit,"  but  grieving  for  every  thought  of  sin,  that  grieves  that 
blessed  Comforter — that  tender  Friend !  To  "  hate  every  false 
way"  so  as  to  flee  from  it,  is  the  highest  proof  of  Christian  courage. 
For  never  am  I  better  prepared  to  "  endure  hardness  as  a  good  sol- 
dier of  Jesus  Christ,"9  than  when  my  conscience  is  thus  set  against 
sin.  Would  not  I  then  submit  to  the  greatest  suffering,  rather 
than  be  convicted  of  unfaithfulness  to  my  God  ? 

Lord  !  turn  my  eyes,  my  heart,  my  feet,  my  ways,  more  and  more 
to  thy  blessed  self.  Shed  abroad  thy  love  in  my  heart,  that  sin 
may  be  the  daily  matter  of  my  watchfulness,  grief,  resistance,  and 
crucifixion. 

J  Matt.  viii.  12.     Phil.  iii.  19.  *  Rom.  vi.  21.  »  Heb.  xii.  4. 

<  Acts  xxiv.  25.  5  ib.  xxviii.  5.  6  Jer.  xliv.  4. 

•>  Matt.  v.  29.  s  i  Thess.  v.  22.  9  2  Tim.  ii.  3. 


164  EXPOSITION    OF   PSALM    CXIX. 


PART    XIV. 


105.   Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path. 

The  nightly  journeys  of  Israel  were  guided  by  a  pillar  of  fire1 — 
not  only  directing  their  course,  but  every  step  and  movement.2 
Thus  is  our  passage  in  a  dark  and  perilous  way  irradiated  by  the 
lamp  and  light  of  the  word.  But  except  the  lamp  be  lighted — 
except  the  teaching  of  the  Spirit  accompany  the  word,  all  is  dark- 
ness— thick  darkness.  Let  us  not  then  be  content  to  read  the  word 
without  obtaining  some  light  from  it  in  our  understanding — in  our 
experience — in  our  Providential  path.  Did  we  more  habitually 
wait  to  receive,  and  watch  to  improve  the  light,  we  should  not  so 
often  complain  of  the  perplexity  of  our  path.  It  would  generally 
determine  our  steps  under  infallible  guidance ;  while  in  the  pre- 
sumptuous neglect  of  it— like  Israel  of  old3 — we  are  sure  to  come  into 
trouble. 

Yet  it  may  sometimes  be  difficult  to  trace  our  light  to  this  heav- 
enly source.  A  promise  may  seem  to  be  applied  to  my  mind,  as 
I  conceive,  suitable  to  my  present  need.  But  how  may  I  determine, 
whether  it  is  "the  lamp  of  the  word;"  or  some  delusive  light  from 
him,  who  can  at  any  time,  for  the  accomplishment  of  his  own  pur- 
pose, transform  himself  "into  an  angel  of  light?"  Or  if  a  threat- 
ening be  impressed  upon  my  conscience,  how  can  I  accurately  dis- 
tinguish between  the  voice  of  "the  accuser  of  the  brethren,"  and  the 
warning  of  my  heavenly  guide  ?  Let  me  mark  the  state  of  my  own 
mind.  If  I  am  living  in  the  indulgence  of  any  known  sin,  or  in 
the  neglect  of  any  known  duty — if  my  spirit  is  careless,  or  my  walk 
unsteady  ;  a  consoling  promise,  being  unsuitable  to  my  case,  even 
though  it  awakened  some  excitement  of  joy,  would  be  of  doubtful 
application.  "  The  lamp  "  of  God,  under  the  circumstances  sup- 
posed, would  rather  reflect  the  light  of  conviction  than  of  consola- 
tion. For,  though  God  as  a  Sovereign  may  speak  comfort  when 
and  where  he  pleases ;  yet  we  can  only  expect  him  to  deal  with  us 
according  to  the  prescribed  rules  of  his  own  covenant,  chastening, 
not  comforting,  his  backsliding  people.4  In  a  spirit  of  contrition, 
however,  I  should  not  hesitate  to  receive  a  word  of  encouragement, 
as  the  lamp  of  God  to  direct  and  cheer  my  progress ;  being  con- 
scious of  that  state  of  feeling,  in  which  the  Lord  has  expressly  prom- 
ised to  restore  and  guide  his  people.5  Let  me  also  inquire  into  the 
terms  and  character  of  the  promise.  When  he  "that  dwelleth  in 
the  high  and  holy  place,"  engages  to  dwell  "with  him  also  that  is 
of  a  contrite  and  humble  spirit;"6  any  symptoms  of  tenderness  and 
humility  would  naturally  lead  me  to  consider  this  word  of  promise, 

1  Exod.  xiii.  21,  22.  2  Numb.  ix.  15—23.  3  ib.  xiv.  44,  45. 

«  Comp.  Psalm  lxxxix.  30—32.  s  fjomp.  Isaiah  Ivii.  18.  6  lb.  15. 


VERSES   105.  165 

as  sent  by  my  kind  and  watchful  Father,  to  be  "a  lamp  unto  my 
feet,  and  a  light  unto  my  path." 

Again — a  distinct  and  experimental  view  of  the  Saviour  in  his 
promises,  endearing  him  to  me,  and  encouraging  my  trust  on  his 
faithfulness  and  love — this  is  manifestly  light  from  above.1  Or  if 
the  purpose  of  the  promise  answers  any  proper  end— to  excite  or 
to  encourage  to  any  present  duty  connected  with  the  promise;  I 
cannot  doubt,  but  the  lamp  of  the  Lord  is  directing  my  path. 

For  example — when  the  promise  was  given  to  Joshua,  "  I  will 
not  fail  thee,  nor  forsake  thee;"2  he  could  not  misconstrue  "  a  word" 
so  "  fitly  spoken"  "  in  a  time  of  need."  And  when  the  same  prom- 
ise was  subsequently  given  to  the  Church,  the  application  was 
equally  clear,  as  a  dissuasive  from  inordinate  attachment  to  the 
things  of  time  and  sense,  and  an  encouragement  to  entire  depend- 
ence upon  the  Lord.3 

Further — The  practical  influence  of  the  word  will  also  enable 
me  clearly  to  distinguish  the  light  of  heaven  from  any  illusion  of 
fancy  or  presumption.  The  effect  of  an  unconditional  promise  of 
deliverance  given  to  the  Apostle  in  a  moment  of  extremity,  was 
exhibited  in  a  diligent  use  of  all  the  appointed  means  of  safety.4 
An  absolute  promise  of  prolonged  life  given  to  Hezekiah  when 
lying  at  the  point  of  death,  produced  the  same  practical  result,  in  a 
scrupulous  attention  to  the  means  for  his  recovery.5  Upon  the 
warrant  of  a  general  promise  of  Divine  protection.  Ezra  and  the 
Jews  "  fasted,  and  besought  their  God  for  this."*  Now  in  these 
and  other  instances,  the  power  of  the  word,  working  diligence,  sim- 
plicity, and  prayer,  evidently  proved  its  sacred  origin.  An  assur- 
ance of  safety  proceeding  from  another  source,  would  have  produced 
sloth,  carelessness,  and  presumption  ;  and  therefore  may  1  not  pre- 
sume the  quickening  word  in  darkness  and  perplexity,  to  be  the 
Lord's  "lamp  unto  my  feet,  and  light  unto  my  path"  "  to  guide 
my  feet  into  the  way  of  peace  7" 

Let  me  apply  the  same  test  to  the  threatenings  of  the  word.  Its 
influence,  meeting  me  in  a  watchful  and  humble  walk  with  God,  I 
should  at  once  consider  as  the  suggestion  of  the  great  enemy  of 
the  soul,  ever  ready  to  whisper  distrust  and  despondency  to  the 
child  of  God.  But  in  a  self-confident,  self-indulgent  state,  I  should 
have  as  little  hesitation  in  marking  an  alarming  word  to  be  the 
light  of  the  word  of  God.  It  would  be  well  for  ine  at  such  a  time 
to  be  exercised  with  fear  ;7  not  as  arguing  any  insecurity  in  my 
state  ;  but  as  leading  me  to  "great  searchings  of  heart,  to  increas- 
ing watchfulness,  humiliation  and  prayer."  "  The  commandment 
is  a  lamp,  and  the  law  is  a  light ;  and  reproofs  of  instruction  are 
the  way  of  life."8  Oh  that  I  may  be  enabled  to  make  use  of  this 
lamp,  to  direct  every  step  of  my  heavenly  way  ! 

Whence  then — it  may  be  asked — the  various  tracks  even  of  the 

1  Comp.  2  Cor.  i.  20.  *  Joshua  i.  5.  3  Hebrews  xiii.  5. 

*  Acts  xxvii.  24,  31.  5  isaiah  xxxviii.  5,  21.  6  Ezra  viii.  21 — 23. 

•  Compare  1  Cor.  ix.  27.  "  Prov.  vi.  23. 


166  EXPOSITION    OF    PSALM    CXIX. 

sincere  servants  of  God?  Though  there  is  clear  light  in  the  word, 
yet  there  is  remaining  darkness  in  the  most  enlightened  heart. 
There  is  no  eye  without  a  speck — no  eye  with  perfect  singleness 
of  vision — consequently  without  some  liability  to  error.  There  is 
light  for  the  teachable — not  for  the  curious  ; — light  to  satisfy  faith 
— not  cavilling.  Add  to  this  the  office  of  the  ministry — the  Lord's 
gracious  ordinance  for  Christian  instruction1  and  establisbment2 — 
not  to  enslave,3  but  to  direct4  the  judgment  in  the  light  of  the  word. 
To  honor  this  ordinance  is  therefore  the  path  of  light.  To  neglect 
it,  is  the  exposure  to  all  the  evils  of  a  wayward  will  and  undisci- 
plined judgment.5 

Lord  !  as  every  action  of  the  day  is  a  step  to  heaven  or  hell — 
Oh !  save  me  from  ever  turning  my  face  away  from  the  path,  into 
which  thy  word  would  guide  me.  Enable  me  to  avail  myself  of 
its  light,  in  the  constant  exercise  of  faith,  prudence,  and  simplicity. 

106.  I  have  sworn,  and  I  will  perform  it,  that  I  will  keep  thy  righteous  judg- 
ments. 

The  blessing  of  the  guidance  of  the  Lord's  word  naturally 
strengthens  our  resolution  to  walk  in  its  path.  And  as  if  a  simple 
resolution  would  prove  too  weak,  the  Psalmist  strengthens  it  with 
an  oath.  Nay  more,  as  if  an  oath  was  hardly  sufficient  security, 
he  seconds  it  again  with  a  firm  resolution,  "  I  have  sworn,  and  I 
will  perform  it."  '  There  shall  be  but  one  will  between  me  and 
my  God ;  and  that  will  shall  be  his,  not  mine.'  Some  timid  Chris- 
tians, under  a  morbid  sense  of  their  weakness,  would  shrink  from 
this  solemn  engagement.  And  some,  perhaps,  may  have  burdened 
their  consciences  with  unadvised  or  self-dependent  obligations.6 
Still,  however,  when  it  is  a  free-will  offering,  it  is  a  delightful  ser- 
vice, well-pleasing  to  God.  Such  it  was  in  the  days  of  Asa,  when 
"  all  Judah  rejoiced  at  the  oath :  for  they  had  sworn  with  all 
their  heart,  and  sought  him  tcith  their  ichole  desire ;  and  he  was 
found  of  them."7  Vows  under  the  law  were  both  binding  and 
acceptable.8     Nor  are  they  less  so — in  their  spirit  at  least — under 

1  Mai.  ii.  7.  2  Eph.  iv.  10—14.  3  2  Cor.  i.  24.     1  Peter  v.  3. 

<  2  Cor.  xiii.  10.     Eph  iv.  13.     1  Thess.  iii.  10.  5  2  Tim.  iv.  3,  4. 

6  It  is  related  of  Mr.  Pearce,  by  his  excellent  biographer,  that  at  the  period  of  the  first 
awakening  of  his  mind — "having  read  Doddridge's  Rise  and  Progress  of  Religion,  he 
determined  formally  to  dedicate  himself  to  the  Lord  in  the  manner  recommended  in  the 
seventeenth  chapter  of  that  work.  The  form  of  a  covenant  there  drawn  up  he  also 
adopted  as  his  own ;  and  that  he  might  bind  himself  in  the  most  solemn  and  affecting 
manner,  signed  it  with  his  blood.  But  afterwards,  failing  in  his  engagements,  he  was 
plunged  into  great  distress,  and  almost  into  despair.  On  a  review  of  his  covenant,  he 
seems  to  have  accused  himself  of  pharisaical  reliance  upon  the  strength  of  his  resolutions, 
and  therefore  taking  the  paper  to  the  top  of  his  father's  house,  he  tore  it  into  small  pieces, 
and  threw  it  from  him  to  be  scattered  by  the  wind.  He  did  not,  however,  consider  his 
obligation  to  be  the  Lord's  as  thereby  nullified;  but  feeling  more  suspicion  of  himself,  he 
depended  solely  vpon  the  blood  of  the  cross." — Fuller's  Life  of  Pearce,  pp.  3,  4.  This 
instance  must  be  considered,  not  as  an  example  of  the  entangling  nature  of  covenant 
enfacrements,  but  as  an  illustration,  by  way  of  contrast,  of  the  enlightened  deliberation 
and  simplicity  with  which  they  should  ever  be  undertaken.  See  some  admirable  re- 
marks on  this  subject  from  Mr.  Newton's  pen. — Life  of  Grimshawe,  pp.  16 — 18. 

t  2  Chron.  xv.  12—15.  8  Num.  xxx.  1,  2.     Dcut.  xxiii.  21—23. 


VERSE   106.  167 

tl  the  perfect  law  of  liberty."  A  holy  promise,  originating  in  serious 
consideration,  and  established  by  a  more  solemn  obligation,  so  far 
from  being  repugnant  to  the  liberty  of  the  Gospel,  appears  to  have 
been  enjoined  by  God  himself;1  nay,  his  people  are  described  as 
animating  each  other  to  it,  as  to  a  most  joyous  privilege  ;2  as  a  re- 
newed act  of  faith  and  daily  dedication. 

Yet  we  would  warn  the  inconsiderate  Christian  not  to  entangle 
his  conscience  by  multiplied  vows  (as  if  they  were — like  prayer — 
a  component,  part  of  our  daily  religion ;)  nor  by  perpetual  obligation 
— whether  of  restraint  or  of  extraordinary  exercises;  nor  by  con- 
necting them  ivith  trifles — thus  weakening  the  deep  solemnity  of 
the  purpose.  Christian  simplicity  must  be  their  principle.  Our 
engagements  to  God  must  be  grounded  on  his  engagements  to  us. 
His  faithfulness — not  ours3 — must  be  our  confidence.  There  is  no 
innate  power  in  these  obligations  ;  and  except  they  be  made  in  self- 
renouncing  dedication,  they  will  only  issue  in  despondency  and 
deeper  captivity  in  sin. 

But  the  inconsiderateness  of  the  unwary  is  no  legitimate  argu- 
ment against  their  importance.  If  Jephthah  was  entangled  in  a 
rash  and  heedless  vow,4  David  manifestly  enjoyed  the  "  perfect  free- 
dom" of  the  "service"  of  his  God,  when  "binding  his  soul  with  a 
bond"  equally  fixed,  but  more  advised,  in  its  obligation.'  And  have 
we,  with  "  the  vows  of  God  upon  us,"6  baptismal  vows — perhaps 
also  confirmation  or  sacramental  vows — found  our  souls  brought 
into  bondage  by  these  solemn  engagements  ?  Does  not  a  humb- 
ling sense  of  forgetfulness  suggest  sometimes  the  need  of  a  more 
solemn  engagement?  And  may  we  not  thus  secure  our  duty 
without  being  ensnared  by  it?  Have  not  covenanting  seasons 
often  restrained  our  feet  from  devious  paths,  and  quickened  our 
souls  in  his  service?  Daily  indeed  do  we  need  "the  blood  of 
sprinkling"  to  pardon  our  innumerable  failures,  and  the  Spirit  of 
grace  to  strengthen  us  for  a  more  devoted  obligation.7  But  yet  in 
dependence  upon  the  work  and  Spirit  of  Christ,  often  have  these 
holy  transactions  realized  to  us  a  peace  and  joy,  that  leads  us  to  look 
back  upon  such  times  as  seasons  of  favored  enjoyment.  "If" 
therefore  "we  sin"  in  a  "perpetual  backsliding"8  from  these  en- 
gagements, it  is  still  our  privilege  without  presumption  to  believe, 
that  "we  have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous ;  and  he  is  the  propitiation  for  our  sins."9  And  as  for 
necessary  grace,  there  is  One,  who  hath  said,  "  My  grace  is  suffi- 
cient for  thee  ;"10  and  that  One  has  given  no  less  a  proof  of  his  inter- 
est in  us  than  by  dying  for  us.  May  we  not  therefore  trust,  that 
he  will  "  perfect  that  which  concerneth  us  ;""  that  he  will  "  work 
all  our  works  in  us"12 — "  to  will  and  to  do  of  his  good  pleasure?"13 

1  Isaiah  xix.  21.     Comp.  also  Isaiah  xliv.  5,  and  Scott  on  this  verse. 

2  Jer.  1.  4,  5.  3  Contrast  Matt.  xxvi.  35.  *  Judges  xi.  35. 
5  Ps.  cxvi.  12—14.            «  Ps.  lvi.  12. 

7  Gen.  xxxv.  1,  with  xxviii.  20-  22.    Compare  2  Peter  i.  9. 
s  Jer.  viii.  5.  9  1  John  ii.  1,  2.  '"  2  Cor.  xii.  9. 

»  Psalm  cxxxviii.  8.  12  Isaiah  xxvi.  12.  «  phil.  H.  13. 


168  EXPOSITION    OF    PSALM    CXIX. 

Perhaps  however  "a  messenger  of  Satan"  may  " buffet  us." 
1  Thou  hast  broken  thy  bond  ;  now  it  will  be  worse  with  thee  than 
before.'  But  did  not  Jesus  die  for  sins  of  infirmity,  and  even  of  pre- 
sumption? Does  every  failing  annul  the  marriage  covenant?  So 
neither  does  every  infirmity  or  backsliding  dissolve  our  covenant 
with  God.  Was  our  faithfulness  the  basis  of  this  covenant?  Ra- 
ther, does  not  "  the  blood  of  this  covenant"1  make  constant  provi- 
sion for  our  foreseen  unfaithfulness?  And  does  not  our  gracious 
God  overrule  even  our  backsliding  to  establish  a  more  simple  reli- 
ance upon  himself,  and  a  more  circumspect  and  tender  walk  before 
him  ? 

But  let  us  take  a  case  of  conscience.  A  Christian  has  been 
drawn  away  from  a  set  season  of  extraordinary  devotion  by  some 
unforeseen  present  duty,  or  some  unlooked-for  opportunity  of  ac- 
tively glorifying  God.  Has  he  then  broken  his  obligation?  Cer- 
tainly not.  It  was,  or  ought  to  have  been,  formed  with  an  implied 
subserviency  to  paramount  duty.  It  cannot  therefore  be  impaired 
by  any  such  providential  interference.  Yet  let  it  not  be  a  light 
matter  to  remove  a  free-will  offering  from  the  altar.  Let  godly 
care  be  exercised  to  discover  the  subtle  indulgence  of  the  flesh  in 
the  service  of  God.  Let  double  diligence  redeem  the  lost  privilege 
of  more  immediate  and  solemn  self-dedication.  In  guarding  against 
legal  bondage,  let  us  not  mistake  the  liberty  of  the  flesh  for  the 
liberty  of  the  Gospel.  Let  us  be  simple,  and  ready  for  self-denying 
service ;  and  the  Lord  our  God  will  not  fail  to  vouchsafe  "  some 
token  for  good." 

"  Come"  then,  my  fellow  Christian,  "  and  let  us  join  ourselves  to 
the  Lord  in  a  perpetual  covenant,  never  to  be  forgotten"2  by  God ; 
never  to  be  forsaken  by  us.  Let  each  of  us  renew  our  surrender, 
"  O  Lord,  truly  I  am  thy  servant ;"  I  offer  myself  to  thee.  "  Thou 
hast  loosed  my  bonds."3  Oh  !  bind  me  to  thyself  with  fresh  bonds 
of  love,  that  may  never  be  loosed.  Glad  am  I,  that  I  am  anything 
— though  the  meanest  of  all ;  that  I  have  anything — poor  and  vile 
as  it  is — capable  of  being  employed  in  thy  service.  I  yield  myself 
to  Thee  with  my  full  bent  of  heart  and  will,  entirely  and  for  ever ; 
asking  only,  that  I  may  be  "  a  vessel  meet  for  the  Master's  use."4 

107.  1"  am  afflicted  very  much  ;  quicken  me,  O  Lord,  according  unto  thy  word. 

It  would  seem,  that  this  holy  saint's  covenanting  season  was  a 
time  of  deep  affliction  ;  while  his  determined  resolution  to  ukeep" 
God's  word  of  obedience,  gave  boldness  to  his  pleading,  that  God 
would  perform  his  word  of  promise,  "  Quicken  me,  O  Lord,  accor- 
ding to  thy  word.''''  And  this  is  our  high  privilege,  that  we  are 
permitted  to  pour  our  troubles  into  the  ear  of  One,  who  is  able  per- 
fectly to  enter  into,  and  to  sympathize  with  us  in  them ;  "  who 
knoweth  our  frame,"6  who  hath  himself  laid  the  affliction  upon  us  * 
yea,  more  than  all,  who  in  "all  our  affliction  is"  himself  "  afflicted  ;"7 

1  Heb.  xiii.  20.  2  Jer.  1.  5.  3  Psalm  cxvi.  1G.  *  2  Tim.  ii.  21. 

s  Psalm  ciii.  14.  6  lb.  xxxix.  9.  7  Isaiah  lxxiii.  9. 


VERSE   107.  169 

and  who  "  suffered  being  tempted,  that  he  might  be  able  to  succor 
them  that  are  tempted."1  There  are  none — not  even  those  most 
dear  to  us — to  whom  we  can  unbosom  ourselves,  as  we  do  to  our 
heavenly  Friend.  Our  wants,  griefs,  burdens  of  every  kind — we 
roll  them  all  upon  him,  with  special  relief  in  the  hour  of  affliction. 
An  affecting  contrast  to  those,  who  are  indeed  "  afflicted  very 
much ;"  whose  souls,  u  drawing  nigh  unto  death,"  and  knowing  no 
refuge,  are  ready  to  burst  with  their  own  sorrows,  "  the  sorrows  of 
the  world" — unmitigated — unrelieved — "working  death  !"2 

There  is  a  "  need  be"3  for  the  afflictions  of  the  Lord's  people. 
The  stones  of  the  spiritual  temple  cannot  be  polished  or  fitted  to 
their  place  without  the  strokes  of  the  hammer.  The  gold  cannot 
be  purified  without  the  furnace.  The  vine  must  be  pruned  for 
greater  fruitfulness.4  The  measure  of  discipline  varies  indefinitely. 
But  such  is  the  inveteracy  of  fleshly  lusts,  that  very  much  affliction 
may  often  be  the  needful  regimen.5  Yet  will  it  be  tempered  by 
one,  who  knows  the  precise  measure,6  who  can  make  no  mistakes 
in  our  constitutions,  and  whose  fatherly  pity  will  chasten  "  not  for 
his  pleasure,  but  for  our  profit."7  And  need  we  speak  of  the  alle- 
viations of  our  trials,  that  they  are  infinitely  disproportioned  to  our 
deserts8 — that  they  are  "light,  and  but  for  a  moment,"  compared 
with  eternity9 — that  greater  comfort  is  vouchsafed  in  the  endurance 
of  them,  than  we  even  venture  to  anticipate  from  their  removal10 — 
that  the  fruit  at  the  end  more  than  balances  the  trials  themselves?11 
Need  we  say — how  richly  they  ought  to  be  prized,  as  conforming 
us  to  the  image  of  our  suffering  Lord ;  how  clearly  we  shall  one 
day  read  in  them  our  Father's  commission,  as  messengers  of  love; 
and  how  certainly  "  the  end  of  the  Lord"  will  be  "  that  the  Lord  is 
very  pitiful,  and  of  tender  mercy  ?"12 

Perhaps  affliction — at  least  very  much  affliction — may  not  be 
our  present  lot.  Yet  it  is  our  duty  and  wisdom,  as  the  good  soldier 
in  the  time  of  truce,  to  burnish  our  armor  for  the  fight.  "  Let  not 
him  that  girdeth  on  his  harness  boast  himself  as  he  that  putteth  it 
off.  Because  the  wicked  have  no  changes,  therefore  they  fear  not 
God."13  The  continual  changes  in  Christian  experience  may  well 
remind  us  of  the  necessity  of  "walking  humbly  with  God,"  that 
we  may  not,  by  an  unprepared  spirit,  lose  the  blessing  of  the  sanc- 
tified cross.  How  many  of  the  Lord's  dear  children  may  bear  Eph- 
raim's  name,  "  For  God  hath  caused  me  to  be  fruitful  in  the  land 
of  my  affliction  /"u  Sometimes  they  are  so  conscious  of  the  present 
good,  that  they  dread  affliction  leaving  them,  more,  probably,  than 
the  inexperienced  professor  dreads  its  coming. 

But  great  affliction  is  as  hard  to  bear  as  great  prosperity.  Some 
whose  Christian  profession  had  drawn  out  the  esteem  of  others — ■ 
perhaps  also  their  own  complacency — have  shown  by  "  faintness  in 

•  Heb.  ii.  18.                2  2  Cor.  vii.  10.  3  pcter  i.  6,  7.                4  John  xv.  2. 

6  2  Cor.  xii.  7.              *  j0D  xxxiv.  23.  t  Psalm  ciii.  13,  14.     Heb.  xii.  10. 

8  Ezra  ix.  13.               9  2  Cor.  iv.  17.  10  lb.  xii.  8—10. 

11  Deut  viii.  15,  16,  Jer.  xxix.  11.  k  James  v.  11,  with  Job  xlii.  10—12. 

»  1  Kings  xx.  11.    Psalm  lv.  19.  "  Gen.  xii.  52. 


170  EXPOSITION    OF    PSALM    CXIX. 

the  day  of  extremity  their  strength  to  be  small,"1  and  themselves 
to  be  almost  untaught  in  this  school  of  discipline — shaken,  confused, 
broken.  Special  need  indeed  have  we  under  the  smart  of  the  rod, 
of  quickening  grace,  to  preserve  us  from  stout-heartedness  or  dejec- 
tion. We  think  we  could  bear  the  stroke,  did  we  know  it  to  be  pa- 
ternal, not  judicial.  Have  we,  then  "forgotten  the  exhortation, 
which  speaket.h  unto  us  as  unto  children?"  Do  we  despise  the 
chastening  of  the  Lord?  ;  "  Quicken  me,  O  Lord"  that  I  may 
be  preserved  in  a  humble,  wakeful,  listening  posture,  to  hear  and 
improve  the  message  of  thy  blessing  of  the  sanctified  cross.'  Do 
we  "faint,  when  we  are  rebuked  of  him?"2  "Quicken  me,  O 
Lord"  that  I  sink  not  under  the  "  blow  of  thy  hand."3  Thus  will 
this  Divine  influence  save  us  from  the  horrible  sin  of  being  offended 
with  God  in  our  fretting  spirit.  We  shall  receive  his  chastisement 
with  humility  without  despondency,  and  with  reverence  without  dis- 
trust ;  hearkening  to  the  voice  that  speaks,  while  we  tremble  under 
the  rod  that  strikes  :  yet  so  mingling  fear  with  confidence,  that  we 
may  at  the  same  moment  adore  the  hand  which  we  feel,  and  rest 
in  the  mercy  that  is  promised.4  Our  best  support,  in  the  depths  of 
affliction,  is  for  "  quickening,  according  to  thy  word  /"  And  which 
of  the  exercised  children  of  God  has  ever  found  "  one  jot  or  one 
tittle  of  it  to  fail  ?•"  "  Patience  working  experience,  and  experience 
hope,  and  hope  making  not  ashamed,"  in  the  sense  of  "  the  love 
of  God  shed  abroad  upon  the  heart  by  the  Holy  Ghost  which  is 
given  unto  us" — all  this  is  the  abundant  answer  to  our  prayer, 
"Thou  which  hast  showed  me  great  and  sore  troubles,  shalt 
quicken  me  again,  and  shalt  bring  me  up  again  from  the  depths 
of  the  earth.  Thou  shalt  increase  my  greatness,  and  comfort  me 
on  every  side."5  Nothing  will  bear  looking  back  to  with  comfort, 
like  those  trials,  which  though  painful  to  the  flesh,  have  tended  to 
break  our  spirit,  mould  our  will,  and  strengthen  the  simplicity  of 
our  walk  with  God. 

108.  Accept,  I  beseech  thee,  the  free-tviU  offerings  of  my  mouth,  O  Lord:  and 
teach  me  thy  judgments. 

As  the  first  fruits  of  his  entire  self-devotion  to  the  Lord  ;6  as  the 
only  service  he  could  render  in  his  affliction ;  and  as  an  acknowl- 
edgment of  his  answered  prayer  for  quickening  grace,7  behold  this 
faithful  servant  of  God  presenting  "the  free-will  offerings  of  his 
mouth  for  acceptance."  Such  he  knew  to  be  an  acceptable  ser- 
vice. For  the  sacrifices  of  the  Old  Testament  were  not  only  typi- 
cal of  the  One  sacrifice  for  sin,  but  of  the  spiritual  worship  of  the 
people  of  God.8  To  those  who  are  interested  in  the  atonement  of 
Jesus,  there  needeth  "  no  more  sacrifice  for  sin."  That  which  is 
now  required  of  us,  and  in  which  we  would  delight,  is  to  "  take 

1  Prov.  xxiv.  10.    Comp.  Jonah  iv.  5 — 9.  2  Heb.  xii.  5. 

3  Psalm  xxxix.  10;  xxxviii.  1 — 3.  4  Mic.  vii.  8,  9. 

s  Rom.  v.  3—5,  with  Psalm  lxxi.  20,  21.  «  Verse  106.  ">  Verse  107. 

8  Compare  Psalm  li.  1G,  17.     Mai.  iii.  3,  with  Phil.  iv.  18.     Heb.  xiii.  15,  16.     1  Pe 
ter  ii.  5. 


VERSE    108.  171 

with  us  words,  and  turn  to  him,  and  say  unto  him — Take  away 
all  iniquity,  and  receive  us  graciously;  so  will  we  render  the  calves 
of  our  lips."1 

No  ottering  but  a  "free-will  offering"  is  accepted.  Such  was 
the  service  under  the  law:2  such  must  it  be  under  the  Gospel.3  Yet 
neither  can  this  offering  be  accepted  until  the  offerer  has  found  ac- 
ceptance with  his  God.  "  The  Lord  had  respect,"  first  to  the  person 
of  "Abel,"  then  "to  his  offering."4  But  if  our  persons  are  covered 
with  the  robe  of  acceptance — if  the  "  offering  up  of  the  body  of  Je- 
sus Christ  once  for  all"  has  "  perfected'1  us  before  God  ;5  however 
defiled  our  services  may  be,  however  mixed  with  infirmity,  and  in 
every  way  most  unworthy;  even  a  God  of  ineffable  holiness  "be- 
holds no  iniquity'"6  in  them.  No  offering  is  so  pure  as  to  obtain 
acceptance  in  any  other  way ;  no  offering  so  sinful  as  to  fail  of  ac- 
ceptance in  this  way.  Most  abundant  indeed  and  satisfactory  is 
the  provision  made  in  heaven  for  the  continual  and  everlasting  ac- 
ceptance of  our  polluted  and  distracted  services — "Another  angel 
came,  and  stood  at  the  altar,  having  a  golden  censer ;  and  there 
was  given  unto  him  much  incense,  that  he  should  offer  it,  with  the 
prayers  of  all  saints  upon  the  golden  altar  which  was  before  the 
throne.  And  the  smoke  of  the  incense,  which  came  with  the 
prayers  of  the  saints,  ascended  up  before  God  out  of  the  angel's 
hand."7  With  such  a  High  Priest  and  Intercessor,  not  only  is  un- 
worthiness  dismissed,  but  boldness  and 'assurance  of  faith  is  en- 
couraged.8 

But,  as  we  remarked,  it  was  "  afree-ivill  offering'1'1  that  was  here 
presented— the  overflowings  of  a  heart  filled  with  love.  No  con- 
straint was  necessary.  Prayer  was  delightful.  He  was  not  forced 
upon  his  knees.  Let  me  seek  fellowship  with  him  in  presenting 
ray  free- offering  before  my  God.  Does  not  he  love  it?9  Does  not 
his  free  love  to  me  deserve  it?10  Did  not  my  beloved  Saviour  give 
a  free-will  offering  of  delight — nay  even  of  joy?11  And  shall  not 
his  free-flowing  love  be  my  pattern  and  my  principle?1'-  Shall  his 
offering  be  free  for  me,  and  mine  be  reluctant  for  him  ?  Shall  he 
be  ready  with  his  blood  for  me,  and  I  be  backward  with  my  mouth 
for  him?  "Oh  my  God,  work  thine  own  Almighty  work — make 
me  not  only  living,  but  willing  in  the  day  of  thy  power."13  Let  the 
stream  flow  in  the  full  tide  of  affectionate  devotedness.  Blessed 
Jesus  !  I  would  be  thine,  and  none  other's.  I  would  tell  the  world, 
that  I  am  captivated  by  thy  love,  and  consecrated  to  thy  service. 
Oh  let  me  "rejoice,  for  that  I  offered  willingly."  Great  grace  is 
it,  that  he  is  willing  to  accept  my  service.  For  what  have  I  to  offer, 
that  is  not  already  "his  own?"14    But  let  me  not  forget  to  suppli- 

1  Hosea  xiv.  2.     Comp.  Ps.  liv.  6. 

2  Num.  xxix.  39.    Deut.  xvi.  10.    2  Chron.  xxxi.  14.     Amos  iv.  4. 

3  Rom.  xii.  1.    2  Cor.  v.  14,  15;  viii.  5.  4  Gen.  iv.  4,  5. 

s  Heb.  x.  10.  6  Num.  xxiii.  21.  '  Rev.  viii.  3,  4. 

s  Heb.  iv.  14—16;  x.  21,  22.  »  2  Cor.  ix  7.  ">  Eph.  ii.  4,  5. 

11  Ps.  xl.  8.    Heb.  xii.  2.  is  2  Cor.  v.  14,  15.  13  Ps.  ex.  3. 

><  1  Chron.  xxix.  9,  14,  17. 


172  EXPOSITION    OP    PSALM    CXIX. 

cate  for  further  instruction — ' "  Teach  me  thy  judgments"  that  I 
may  be  directed  to  present  a  purer  offering ;  that  by  more  distinct 
and  accurate  knowledge  of  thy  ways,  my  love  may  be  enlarged, 
and  my  obedience  more  entire,  until  I  "stand  perfect  and  complete 
in  all  the  will  of  God.'"1 

109.  My  soul  is  continually  in  my  hand,  yd  do  I  not  fof get  thy  law.    110.  The 
wicked  have  laid  a  snare  for  me :  yet  I  erred  riot  from  thy  precepts. 

Precarious  health,  or  familiarity  with  the  dangers  of  war,  may 
give  peculiar  emphasis  to  the  phrase  (of  not  unfrequent  use  in  the 
word  of  God-) — "  My  soul  is  continually  in  my  hand."  David,  in 
his  early  public  life,  was  in  constant  apprehension  from  the  open 
violence3  and  the  secret  machinations4  of  his  bitter  enemy.  Hunted 
down  "as  a  partridge  in  the  mountains,"5  and  often  scarcely  es- 
caping the  "  s?iare,  which  the  wicked  laid  for  him-"6  at  one  time 
he  could  but  acknowledge — "  there  is  but  a  step  between  me  and 
death;"7  at  another  time  he  was  tempted  to  say,  "I  shall  now  per- 
ish one  day  by  the  hand  of  Saul."8  Subsequently  the  hand  of  his 
own  son  was  aimed  at  his  throne  and  his  life.9  Yet  could  no  peril 
shake  his  undaunted  adherence  to  the  law  and  precepts  of  God.10 

What  was  the  life  of  Jesus  upon  earth?  Through  the  enmity 
of  foes — various,  opposite,  yet  combined11— his  "  soul  teas  contin- 
ually in  his  handy  Yet  how  wonderful  was  his  calmness  and  se- 
renity of  mind,  when  surrounded  by  them  all,  like  "  lions"  in  power, 
"dogs"  in  cruelty,  wolves  in  malice?12  A  measure  of  this  spirit  be- 
longs to  every  faithful  disciple — not  natural  courage,  but  "  the  spirit 
of  power,"  as  the  gift  of  God,'3  enabling  him  in  the  path  of  the  pre- 
cepts "  to  withstand  in  the  evil  day,  and  having  done  all,  to  stand."14 

Let  us  again  mark  this  confidence,  illustrated  in  the  open  trials 
of  the  servants  of  God.  Mark  the  Apostle,  when  "the  Holy  Ghost 
witnessed  to  him  in  every  city,  that  bonds  and  imprisonment  await- 
ed him."  "None  of  these  things" — said  he — "move  me.  I  am 
ready  not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the 
name  of  the  Lord  Jesus."15  He  could  look  "  tribulation,  or  persecu- 
tion, or  peril,  or  sword,"  in  the  face ;  and  while  he  "  carried  his 
soul  continually  in  his  hand"  in  true  Christian  heroism,  in  the 
most  exalted  triumph  of  faith,  he  could  say  in  the  name  of  himself 
and  his  companions  in  tribulation,  "Nay,  in  all  these  things  we  are 
more  than  conquerors."  Nothing  could  make  him  flinch.  Noth- 
ing could  turn  him  back.  Nothing  could  wring  the  love  of  the 
service  of  his  God  out  of  his  heart.  His  principle  was  found  invin- 
cible in  the  hour  of  trial— not,  however,  as  a  native  energy  of  his 
heart,  but  "  through  him  that  loved  him."16     Did  he  not  speak  and 

1  Col.  iv.  12.  2  Comp.  Judges  xii.  3.     1  Sam.  xix.  5;  xxviii.  21.     Job  xiii.  14- 

3  1  Sam.  xviii.  10,  11  ;  xix.  9,  10.         *  lb.  xviii.  17;  xix.  11—17.         5  lb.  xxvi.  20- 
«  The  men  of  Keilah,  lb.  xxiii.  11,  12.     The  Ziphites,  lb.  xxiii.  9.  xxvi.  1. 
7  lb.  xx.  3.  s  lb.  xxvii.  1.  9  2  Sam.  xv.  13,  14;  xvii.  1—3. 

J°  Verse  87.  »  Luke  xxiii.  12.  '2  Ps.  xxii,  16,  20,  21,  with  Isaiah  liii.  7. 

13  2  Tim.  i.  7.  »  Eph.  vi.  13.  is  Acts  xt  23,  24:  xxi.  13. 

"  Rom.  viii.  37. 


verses   109,  110.  173 

live  the  spirit  of  this  fearless  confidence,  "  Yet  do  I  not  forget  thy 
law?"  Daniel's  history  again  shows  the  utter  impotency  of  secret 
devices  to  produce  apostasy  in  the  children  of  God.  When  the 
wicked,  after  many  an  ineffectual  attempt  to  "  find  occasion  or  fault" 
were  driven  to  lay  a  snare  for  him  in  "the  law  of  his  God,"1  this 
noble  confessor  of  the  faith  continued  to  "  kneel  upon  his  knees 
three  times  a  day,  and  prayed,  and  gave  thanks  before  his  God,  as 
he  did  aforetime.""  The  den  of  lions  was  far  less  fearful  in  his 
eyes,  than  one  devious  step  from  the  straight  and  narrow  path.3 
Sin  was  dreaded  as  worse  than  a  thousand  deaths.  He  surely  then 
could  have  said,  "  Yet  I  erred  not  from  thy  precepts." 

But  how  striking  must  it  have  been  to  David,  in  his  imminent 
peril,  to  have  seen  the  "counsel  of  Ahithophel" — regarded  as  oracu- 
lar, when  employed  in  the  cause  of  God — now,  when  directed  against 
the  Church,  "  turned  to  foolishness  \,u— an  instance,  "only  one  of  a 
thousand,"  of  the  ever-watchful  keeping  of  the  Great  Head  and 
Guardian  of  his  Church."5  Thus  does  he  overrule  the  devices  of  the 
enemy  for  the  establishment  of  his  people's  dependence  upon  him- 
self. "The  wrath  of  man  praiseth  him,"6  and  he  "takeththe  wise 
in  his  own  craftiness."7 

But  the  day  of  difficulty  is  a  "  perilous  time"  in  the  Church. 
"Many  shall  be  purified,  and  made  white,  and  tried."8  Have  we 
been  able  to  sustain  the  shock  in  a  steady  adherence  to  the  law  and 
precepts  of  God  ?9  This  is  indeed  the  lime,  when  genuine  faith 
will  be  found  of  inestimable  value.  In  such  a  time,  David  expe- 
rienced the  present  blessing  of  having  chosen  the  Lord  for  his  God. 
When  clouds  began  to  gather  blackness,  and  surrounding  circum- 
stances to  the  eye  of  sense  engendered  despondency — faith  real- 
ized All-sufficient  support;  and  "David  encouraged  himself  in  the 
Lord  his  God."10  And  is  not  David's  God  "our  God,  the  health  of 
our  countenance,"11  the  guide  of  our  path,12  the  God  of  our  salva- 
tion?13 Oh  !  let  us  not  rest,  till  his  confidence  becomes  ours,  "  What 
time  I  am  afraid,  I  will  trust  in  thee."14 

But  the  cross,  that  proves  and  establishes  the  Christian,  sifts  the 
unsound  professor  as  chaff.  Nothing  but  this  solid  principle  of 
faith  can  resist  either  the  persecution15  or  the  snare.16  Many  desire 
conformity  to  Christ  and  his  people  in  everything  but  in  their  cross. 
They  would  attain  their  honor  without  the  steps  that  led  them  to 
it.  Dread  this  flinching  spirit.  Reject  it — as  did  our  Lord — with 
indignation.  It  "  savoreth  not  of  God."  It  is  the  voice  of  Satan,17 
who  would  promise  a  pillow  of  carnal  ease  under  our  heads — a  path 
of  roses  under  our  feet — but  a  path  of  slumber,  of  delusion,  and  of 
ruin. 

The  time  of  special  need  is  at  hand  with  us  all,  when  we  shall 

1  Dan.  vi.  5.  2  lb.  6—10.  3  Compare  Luke  xii.  4,  5. 

4  Compare  2  Samuel  xvi.  23,  with  xv.  31  ;  xvii.  14.  5  Isaiah  xxvii.  3. 

6  Psalm  lxxvi.  10.  7  Job  v.  13,  with  1  Cor.  iii.  19.  8  Dan.  xii.  10. 

s  Verses  51,  69.     Rev.  ii.  10.  »"  1  Sam.  xxx.  6.  "  Psalm  xlii.  11. 

12  lb.  xlviii.  14.  13  lb.  lxviii.  20.  «  Ps.  lvi.  3. 

«  Matt.  xiii.  20,  21.  w  1  Kings  xiii.  11—19.  I7  Matt.  xvi.  22,  23. 


174  EXPOSITION    OF    PSALM    CXIX. 

need  substance  and  reality  for  our  support — (he  true  confidence  of 
a  living  faith.  Those  who  have  never  felt  the  nearness  of  eternity, 
can  have  but  a  faint  idea  of  what  we  shall  need  in  the  hour,  when 
"flesh  and  heart  fail,"1  to  fix  a  sure  unshaken  foot  upon  "  the  Rock 
of  .Ages."  "Watch  therefore;"  for  you  know  not2  how  soon  you 
may  be  ready  to  say,  "  My  soul  is  in  my  hand"  quivering  on  the 
eve  of  departure  to  the  Judge.  "  Let  your  loins  be  girded  about, 
and  your  lights  burning !  and  ye  yourselves  like  unto  men  that 
wait  for  the  Lord,  when  he  will  return  from  the  wedding;  that 
when  be  cometh  and  knocketh,  they  may  open  unto  him  imme- 
diately. Blessed  are  those  servants,  whom  the  Lord,  when  he  com- 
eth, shall  find  watching;  verily  I  say  unto  you,  that  he  shall  gird 
himself,  and  make  them  to  sit  down  to  meat,  and  will  come  forth 
and  serve  them."3 

111.   Thy  testimonies  have  I  taken  as  an  heritage  for  ever,  for  they  are  the  re- 
joicing of  my  heart. 

1  Precious  Bible  !  what  a  treasure  !'  The  testimonies  of  God 
— the  declaration  of  his  will  in  doctrine — obligation — and  privilege  ! 
David  had  felt  their  value,  as  the  stay  of  his  soul  in  shaking  and 
sifting  trial.4  But  how  did  he  claim  his  interest  in  them  ?  Not.  by 
purchase,  or  by  merit,  it  was  his  heritage.  As  a  child  of  Abraham, 
he  was  an  "  heir  according  to  promise."5  They — all  that  is  con- 
tained in  them,  "the  Lord  himself,"  the  sum  and  substance  of  all, 
"  was  the  portion  of  his  inheritance.'1'*  Man  looks  at  his  heritage. 
'This  land — this  estate — or  this  kingdom  is  mine.'  The  child  of 
God  looks  round  on  the  universe — on  both  worlds — on  God  him- 
self with  his  infinite  perfections — and  says,  "All  things  are  mine."7 
My  title  is  more  sure  than  to  any  earthly  heritage.  Every  promise 
is  sprinkled  with  "the  blood  of  the  everlasting  covenant,"  as  the 
seal  of  its  blessings,  and  the  pledge  of  their  performance. 

But  not  only  are  they  my  heritage: — But  by  my  own  intelligent 
choice  I  have  taken  them  so.  A  blessing  is  it  to  have  them.  But  the 
blessing  of  blessings  is  to  have  them  made  good — applied — sealed 
— made  my  own ;  so  that,  like  the  minor  come  to  age,  I  take  posses- 
sion of  my  heritage,  I  live  on  it,  I  live  in  it,  it  is  my  treasure,  my 
portion.  If  a  man  is  known  by  his  lieritage,  let  me  be  known  by 
mine.  Let  it  be  "  known  and  read  of  all  men,"  that  I  count  not 
the  world  my  happiness,  but  that  I  take  rny  Bible,  '  Here  is  my 
heritage.  Here  I  can  live  royally — richer  upon  bare  promises  than 
all  the  treasures  of  earth  could  make  me.  My  resources  never 
fail,  when  all  besides  fail.8  When  all  earthly  heritage  shall  have 
passed  away,  mine  endureth  for  ever.'3 

Let  me  not  then  entertain  a  low  estimate  of  this  precious  heri- 
tage. "Heirs  of  promise"  are  entitled  to  "strong  consolation."10 
What  belongs  to  a  joint-heir  with  Christ,  interested  in  the  un- 

1  Psalm  lxxiii.  2G.  2  Mark  xiii.  35,  3G.  3  Luke  xii.  35—37. 

*  Verses  109,  110.  *  Gal  iii.  29.  6  Ps.  xvi.  5.  » 1  C«<  iii.  21,  99i 

a  Hab.  iii.  17,  18.     Ps.  lxxiii.  26.  9  1  Peter  i.  24,  25.  10  Heb.  vi.  17,  IS. 


VERSE    111.  175 

changing  love  of  Jehovah  from  eternity,  but  the  language  of 
triumphant  exultation  ?l  The  first  view,  as  it  passed  before  my 
eyes,  was  the  rejoicing  of  my  heart ;  and  never  could  I  be  satis- 
fied, till  I  had  taken  it  as  my  soul-satisfying  and  eternal  portion. 

Need  we  then  entreat  you,  believer,  to  exhibit  to  the  world,  that 
the  promises  of  your  heritage  are  not  an  empty  sound — that  they 
impart  a  Divine  reality  of  support  and  enjoyment — and  that  an 
interest  in  them  habitually  realized  is  a  blessed,  a  heavenly  por- 
tion? Should  your  heart,  however,  at  any  time  be  captivated  by 
the  transient  prospect  before  your  eyes  :  should  you  be  led  to 
imagine  some  substantial  value  in  this  world's  treasures — you  will 
have  forgotten  the  peculiar  pre-eminence  of  your  heritage — its  en- 
during character.  But  what  are  the  gaudy  follies — the  glittering 
emptiness  of  this  passing  scene,  in  comparison  with  your  heavenly 
prospects,  or  even  of  your  present  sources  of  enjoyment? 

We  can  readily  account  for  the  affecting  indifference,  with  which 
"the  men  of  the  world"  barter  away  these  treasures,  as  Esau  did 
his  birthright,  for  very  trifles.2  They  have  no  present  interest  in 
them.  "They  have  their  portion  in  this  life.  They  have  received 
their  consolation."3  But  oh  !  how  soon,  having  spent  their  all,  will 
they  "  begin  to  be  in"  infinite  eternal "  want  !"4  Yet,  having  no  inter- 
est in  this  heavenly  heritage,  they  can  have  no  pleasure  in  survey- 
ing it.  If,  therefore,  conscience  imposes  upon  them  the  drudgery  of 
casting  their  careless  eye  over  it,  what  wonder  if  they  should  find 
nothing  to  enliven  their  hopes,  or  to  attract  their  hearts  ?  What 
communion  can  worldly  hearts  hold  with  this  heavenly  treasure? 
What  spiritual  light,  as  the  source  of  heavenly  comfort,  can  pene- 
trate this  dark  recess?  As  well  might  the  inhabitant  of  the  sub- 
terraneous cavern  expect  the  cheerful  light  of  the  sun  ;  as  the  man, 
whose  eyes  and  heart  are  in  the  centre  of  the  earth,  enjoy  the  spir- 
itual perception  of  an  interest  \n"the  heritage"  of  the  people  of 
God.  If.  however,  the  darkness  and  difficulties  of  the  word  are 
pleaded  in  excuse  for  ignorance ;  let  those  indolent  triflers  confess, 
how  small  a  portion  of  that  persevering  devotedness,  which  has 
been  employed  in  gathering  together  the  perishing  stores  of  this 
world,  has  been  given  to  search  into  this  hidden  mine  of  unsearch- 
able riches  ! 

Oh,  my  soul,  if  I  can  lay  claim  to  this  blessed  "heritage"  I  envy 
not  the  miser  his  gold  !  Rather  would  I  adore  that  grace,  which 
has  "made  me  to  differ"  from  him;  and  given  me  a  far  happier  and 
far  richer  heritage.  But  let  me  be  daily  enriching  myself  from 
this  imperishable  store  ;  so  that,  poor  as  1  am  in  myself,  and  seem- 
ing to  "  have  nothing,"  I  may  in  reality  be  "  possessing  all  things."5 
Let  the  recollection  of  the  rich  heritage  of  light,  comfort,  peace  and 
strength,  furnished  in  the  word,  be  my  abundant  joy ;  and  bind  my 
heart  to  a  closer  adherence  to  its  obligations,  and  to  a  more  habitual 
apprehension  of  its  privileges. 

»  Rom.  viii.  17— 34.  2  Heb.  xii.  16.     Gen.  xxv.  29— 34. 

3  Ps.  xvii.  14.     Luke  vi.  24.  *  Luke  xv.  14.  5  2  Cor.  vi.  10. 


176  EXPOSITION    OF    PSALM    CXIX. 


112.  I  have  inclined  mine  heart  to  perform  thy  statutes  alway,  even  unto  the  end. 

The  Psalmist  had  just  been  rejoicing  in  his  privileges.  He  now 
binds  himself  to  his  obligations — and  that  not  for  a  day — but  even 
to  the  end.  Observe  where  he  begins  his  work — not  with  the  eye 
— the  ear — the  tongue — but  with  the  heart,  "  for  out  of  the  heart 
are  the  issues  of  life."1  And  yet  this  inclining  of  the  heart  to  the 
Lord's  statutes  is  as  much  the  work  of  God  as  to  create  a  world  ; 
and  as  soon  could  "  the  Ethiopian  change  his  skin,  or  the  leopard 
his  spots,"  as  we  could  "  do  good,  who  are  accustomed  to  do  evil."2 
And  David  was  very  far  from  meaning  that  any  act  of  his  own 
power  could  turn  the  channel  of  his  affections  out  of  their  natural 
course.  Bat  prayer,  such  as  he  had  often  poured  out,3  sets  every 
principle  of  the  soul  in  action,  and  in  dependence  upon  the  Holy 
Spirit,  he  inclines  his  heart.  Thus  we  do  what  we  do;  but.  God 
enables  us,  "  preventing  us,  that  we  may  have  a  good  will,  and 
working  with  us,  when  we  have  that  good  will"4 — not  working 
without  or  against  us,  but  in  us — through  us — with  us — by  us. 
His  preventing  grace  makes  the  first  impression,  and  his  assisting 
grace  enables  us  to  follow.6  Weak  indeed  are  our  purposes,  and 
fading  our  resolutions,  unsupported  by  Divine  grace.  Yet  renew- 
ing strength  "  is  given  to  the  waiting"  Christian,  even  to  "  mount 
upon  eagles'  wings,  to  run  without  weariness,  and  to  walk  without 
fainting."6  Conscious  as  we  are,  that  "  without  Christ  we  can  do 
nothing,"  it  is  no  less  true,  that  we  "can  do  all  things  through 
Christ,  which  strengtheneth  us."7  Let  us  exercise  then  the  grace 
already  given,  in  dependence  upon  a  continued  supply  ;  and  turn- 
ing to  him  with  freedom  and  delight,  we  shall  incline  our  hearts 
with  full  purposef  fr>  perform  his  statutes  alway,  even  unto  the 
end.  This  is  God's  way  of  quickening  the  dead  soul  to  life  and 
motion,  alluring  it  by  an  inexpressible  sweetness,  and  at  the  same 
moment,  by  an  invincible  power,  drawing  it  to  himself. 

Every  step  indeed  to  the  end  will  be  a  conflict  with  indwelling 
sin.  in  the  form  of  remaining  enmity,  sloth,  or  unbelief.  But  how 
encouraging  it  is  to  trace  every  tender  prayer,  every  contrite  groan, 
every  spiritual  desire,  to  the  assisting,  upholding  influence  of  the 
"free  Spirit  of  God  !"8  The  continual  drawing  of  the  Spirit  will  be 
the  principle  to  perseverance.  The  same  hand  that  gave  the  new 
bias  for  a  heavenward  motion  will  be  put  forth  to  quicken  that  mo- 
tion, even  unto  the  end.  '  I  can  hardly  hold  on,'  the  believer  might 
say,  'from  one  step  to  another.  How  can  I  then  dare  to  hope,  that 
I  shall  hold  on  a  constant  course — a  daily  conflict,  "  unto  the  end?" 
But  was  it  not  Almighty  power,  that  supported  the  first  step  in  your 
course  ?  And  is  not  the  same  Divine  help  pledged  to  every  succes- 
sive step  of  difficulty?  Doubt,  not  then  that  "He  is  faithful  that 
hath  promised  :"9  dare  to  be  confident  of  this  very  thing,  that  he 

'  Prov.  iv.  23.  2  Jer.  xiii.  23.  3  Verses  36,  37.  4  Art.  x. 

5  Jer.  xxxi.  18.  6  Isaiah  xl.  31.  7  John  xv.  5,  with  Phil.  iv.  13. 

s  See  Rom.  viii.  2G.     Psalm  li.  12.  »  Heb.  x.  23. 


VERSE   113.  177 

which  hath  "  begun  a  good  work  in  you,  will  perform  it  until  the 
day  of  Jesus  Christ."1  And  in  this  confidence  go  on  to  "work  out 
your  salvation  with  fear  and  trembling;  for  it  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure."2 


PART    XV. 

113.  Ihate  vain  thoughts,  but  thy  law  do  I  love. 

The  fall  of  man  has  misplaced  his  affections.  Love  was  origi- 
nally made  for  God  and  his  law — hatred  for  sin.  Now  man  loves 
what  he  ought  to  hate,3  and  hates  what  he  ought  to  love.4  The 
work  of  Divine  grace  is  to  restore  the  disordered  affections  to  their 
proper  centre,  and  to  bestow  them  on  their  right  object— hating 
vain  thoughts,  and  loving  the  law  of  God.  Few  think  of  the 
responsibility  of  their  thoughts ;  as  if  they  were  too  trifling  to  be 
connected  with  any  solemn  account.  The  enlightened  soul  how- 
ever learns  to  make  a  conscience  of  his  thoughts.  Here  is  the 
seminal  principle  of  sin.5     How  must  a  radical  remedy  be  applied. 

Vain  thoughts  are  the  natural  produce  of  the  unrenewed  heart, 
and  of  the  yet  unrenewed  part  of  the  believer's  heart.  Who  that 
"  knows  the  plague  of  his  own  heart,"  and  the  spirituality  of  the 
Christian  walk  with  God,  does  not  constantly  complain  of  their 
baneful  influence  !  The  child  of  God  longs  that  his  "  every  thought 
may  be  brought  into  captivity  to  the  obedience  of  Christ."5  But  he 
"  sees  another  law  in  his  members,  warring  against  the  law  of  his 
mind;"  so  that  when  he  would  "do  good,  evil  is  present  with 
him."7  When  he  would  "attend  upon  the  Lord  without  distrac- 
tion ;"8  many  times,  even  in  a  single  exercise,  does  he  forget  his 
sacred  employment.  Sin  seems  to  enter  into  every  pore  of  his  soul; 
and  a  cloud  oivain  thoughts  darkens  every  avenue  to  communion 
with  God.  He  would  gladly  say,  "My  heart  is  fixed,  my  heart  is 
fixed  ;"9  but  he  finds  his  affections  wandering,  as  "  the  eyes  of  the 
fool,  in  the  ends  of  the  earth,"10  as  if  there  were  no  object  of  Divine 
attraction  to  his  soul.  We  do  not  hear  the  worldling,  or  indeed 
the  servant  of  Cod  in  his  worldly  employments,  complaining  of  this 
burden.  He  can  bring  to  deep,  important,  and  anxious  concerns 
of  this  world,  all  that  intensity  and  fixedness  of  attention  which 
the  emergency  may  demand.  Indeed  the  wily  adversary  would 
rather  assist  than  hinder  this  concentration  of  mind,  as  diverting 

1  Phil.  i.  G.  2  Phil.  ii.  12,  13.  3  j0hn  iii.  19.     Rom.  i.  32;  vi.  13. 

4  Job  xxi.  14.     Ps.  xiv.  1.     Rom.  viii.  7. 

s  Gen.  vi.  5.    Prov.  xxiii.  7;  xxiv.  9.  6  2  Cor.  x.  5.  7  Rom.  vii.  21,  23. 

a  1  Cor.  vii.  35.  9  ps.  lvii.  7.  10  Prov.  xvii.  24. 

12 


178  EXPOSITION    OF    PSALM    CXIX. 

the  soul  from  the  far  more  momentous  and  interesting  subjects  of 
eternity.  But  never  do  the  "sons  of  God  come  to  present  them- 
selves before  the  Lord."  except  "Satan  comes  also  among-  them."1 

"  Vain  thoughts"  are  his  ceaseless  hinderances  to  our  spiritual 
communion  with  God.  Are  we  aware  of  the  subtilty,  and  (here- 
fore  the  peculiar  clanger  of  this  temptation?  We  should  instinct- 
ively start  from  an  enticement  to  open  transgression.  The  incur- 
sion of  defiling  or  blasphemoijs  thoughts  would  be  such  a  burden, 
that  we  should  "have  no  rest  in  our  spirit,"  while  they  remain 
undisturbed  within  us.  But  perhaps  neither  of  these  temptations 
are  so  formidable  as  the  crowd  of  thoughts  of  every  kind,  inces- 
santly running  to  and  fro  in  the  mind;  the  indulgence  of  which, 
though  not  actually  sinful  in  itself,  yet  as  effectually  restrains  the 
soul  from  intercourse  with  God,  as  the  most  hateful  injections. 
These  are  "  the  little  foxes,  that  spoil  the  tender  grapes."2  Nay — 
the  "thoughts"  may  be  even  spiritual  in  their  nature,  and  yet 
"vain"  in  their  tendency;  because  unsuitable  to  the  present  frame, 
and  calculated,  and  indeed  intended  by  the  great  enemy,  to  divert 
the  mind  from  some  positive  duty.  Who  has  not  felt  a  serious 
thought  upon  an  unseasonable  subject,  and  at  an  unseasonable 
time,  to  be  in  its  consequences  a  "  vain  thought" — the  secret  im- 
pulse of  the  false  "  angel  of  light,"3  dividing  the  attention  between 
two  things,  so  that  neither  of  them  may  be  wholly  done,  done  to 
any  purpose,  done  at  all?4  If  at  any  time  "  iniquity  has  been  re- 
garded in  the  heart;"  if  the  world  in  any  of  its  thousand  forms  has 
regained  a  temporary  ascendency:  or  if  lusting  imaginations  are 
not  constantly  "held  in"  as  "  with  bit  and  bridle;"  these  "vain 
thoughts"  ever  ready  to  force  their  entrance,  will  at  such  seasons, 
"get  an  advantage  of  us."  Restless  in  their  workings,  they  keep 
no  Sabbaths  :  and  can  only  be  successfully  met  by  a  watchful  and 
unceasing  warfare. 

It  may  inded  be  sometimes  difficult,  in  the  midst  of  this  contin- 
ed  trial,  to  maintain  a  clear  sense  of  adoption.  But  this  is  the  dis- 
tinctive mark  of  Christian  sincerity.  Do  we  cordially  "hate"  them, 
as  exceeding  sinful  in  the  sight  of  God,5  hurtful  to  our  own  souls,6 
and  contrary  to  our  new  nature  V     If  we  cannot  altogether  prevent 

iJobi.  6.  2  Cant.  ii.  15.  3  2  Cor.  xi.  14. 

*  Greenham  (one  of  the  most  valuable  of  the  Puritan  writers  upon  experimental  sub- 
jects) used  to  bring  his  distractions  of  mind  to  this  test — If  they  brought  any  past  sin  to 
mind  for  his  humiliation,  or  any  comfort  to  excite  his  thankfulness,  or  any  instruction 
suitable  to  the  present  moment — he  took  them  to  be  of  God.  But  if  they  drew  off'  his 
mind  from  present  duty  to  rove  after  other  objects,  he  suspected  their  source,  and  girded 
himself  to  prayer  for  increasing  steadiness  of  application  to  the  matter  in  hand.  Sec  his 
works,  folio,  p.  23.  Being  asked  to  account  for  distractions  in  holy  meditations,  he  said 
— It  was  cither  want  of  preparation  and  sanctifying  the  heart  by  prayer  before  we  set 
upon  so  holy  an  exercise,  and  therefore  a  rebuke  from  the  Lord  for  our  "  presumption  in 
being  bold  to  work  upon  holy  matters  in  our  own  strength'' — or  else  a  dependence  upon 
a  general  purpose  of  thinking  good,  or  restraining  evil,  without  fastening  our  minds  upon 
some  particular  object,  but  rather  'ranging  up  and  down,'  leaving  some  part  of  our  mind 
and  meditation  void  for  other  matters,  without  wholly  and  seriously  setting  on  a  tiling 
propounded.  When  any  complained  to  him  of  blasphemous  thoughts,  he  would  say — 
"  Do  not  fear  them,  but  abhor  them." 

s  Prov.  xxiv.  9.  6  Cant.  ii.  15,  and  Scott,  in  loco.  7  Rom.  vii.  22. 


VERSE    113.  179 

their  entrance,  or  eject  them  from  their  settlement,  are  we  careful 
not  to  invite  them,  not  to  entertain  them,  not  to  suffer  them  to 
"  lodge  within"1  us  7  This  active  hatred  is  a  satisfactory  proof 
that  they  are  not  so  much  the  natural  suggestion  of  the  heart,  as 
the  injections  of  the  enemy  of  our  peace.  They  are  at  least  so  di- 
rectly opposed  to  our  better  will  and  dominant  bias,  that  we  may 
say,  "  If  1  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin, 
that  dwelleth  in  me."2  Our  affliction  and  conflict  with  them  prove 
that  they  dwell  with  us — hot  as  welcome  guests,  or  as  the  family 
of  the  house — but  as  "thieves  and  robbers."  Their  indulgence 
constitutes  our  sin.  Their  indwelling  may  be  considered  only  as 
our  temptation.  They  supply  indeed  continued  matter  for  watch- 
fulness, humiliation,  and  resistance  ;  yet  so  far  as  they  are  abhorred 
and  resisted,  they  are  rather  our  infirmities  than  our  iniquities,  and 
leave  no  stain  of  actual  guilt  upon  the  conscience.  An  increasing 
sense  of  the  sinfulness  of  sin,  and  of  the  extent  of  duty,  will  indeed 
show  their  deeper  aggravations  and  more  persevering  opposition. 
Still,  however,  even  while  we  groan  under  their  defiling,  distracting 
influence  in  our  best  services,  we  may  assure  our  confidence  in  him, 
who  "  spareth  us,  as  a  man  spareth  his  own  son  that  serveth  him,"3 
and  who  will  ever  gather  up  the  broken  parts  of  our  prayers  with 
merciful  acceptance. 

But  the  subjugation  of  this  evil — even  though  we  be  secured 
from  its  condemnation — is  a  matter  of  the  deepest  concern.  For- 
get not — oh,  may  the  impression  be  indelible  ! — that  it  was  for  these 
vain  thoughts  that  the  Saviour  was  nailed  to  the  cross.  Here 
lies  the  ground  of  self  loathing — the  quickening  principle  of  con- 
flict and  exertion.  Let  the  heart — the  seat  of  this  evil  disease — 
be  daily  washed  in  the  cleansing  blood  of  Calvary ;  for  until  the 
corrupt  fountain  be  cleansed,  it  must  ever  "send  forth  bitter  waters."4 
Let  it  be  diligently  "  kept,"5  and  carefully  filled,  so  that  it  may  be  a 
"  good  treasure  bringing  forth  good-  things."6  Let  there  be  the  con- 
tinued exercise  of  that  "watchfulness"  "which  is  unto  prayer,"7 
combined  with  an  unflinching  adherence  to  plain  and  obvious  duty. 
Let  the  temptation  to  desist  awhile  from  services  so  polluted,  that 
they  appear  rather  to  mock  God  than  to  worship  him,  be  met  on 
the  onset  with  the  most  determined  opposition.  Once  admit  this 
suggestion,  and  our  active  enemy  will  pour  in  successive  incursions 
of  vain  thoughts  into  our  perplexed  and  yielding  minds,  to  turn 
us  back  step  by  step  in  our  attempts  to  approach  to  God.  If,  there- 
fore, we  cannot  advance  as  we  could  wish,  let  us  advance  as  we 
can.  If  a  connected  train  of  thought  or  expression  fails  us,  let  us 
only  change — not  surrender — our  posture  of  resistance;  substitut- 
ing sighs,  desires,  tears,  and  groaning  for  words,  and  casting  our- 
selves upon  our  God  in  the  simple  confidence  of  faith,  "Lord,  all 
my  desire  is  before  thee,  and  my  groaning  is  not  hid  from  thee. 

1  Compare  Jer.  it.  14.  2  R0m.  vii.  20.  3  Malachi  iii.  17. 

*  Compare  2  Kings  ii.  19 — 22.     Jer.  iv.  14.  5  Proverbs  iv.  23. 

•  Matthew  xii.  33.  i  lb.  xxvi.  41. 


180  EXPOSITION    OF    PSALM    CXIX. 

Thou  tellest  my  wanderings :  put  thou  my  tears  into  thy  bottle :  are 
they  not  in  thy  book?"1  It  is  far  better  to  wander  in  duty  than 
from  it.  For  if  any  duty  be  neglected  on  account  of  the  defile- 
ment that  is  mingled  with  it,  for  the  same  reason  we  must  neglect 
every  other  duty :  and,  as  the  final  consequence,  the  worship  of  God 
would  be  abolished  from  the  earth. 

Much  of  our  successful  warfare,  however,  depends  upon  an  accu- 
rate and  well-digested  acquaintance  with  our  own  hearts — upon  a 
discovery  of  the  bias  of  the  mind  in  our  unoccupied  moments,  and 
of  the  peculiar  seasons  and  circumstances  that  give  most  power  to 
temptation.  This  once  known,  set  a  double  watch  against  those 
doors,  by  which  the  enemy  has  been  accustomed  to  find  his  most 
convenient  and  unobstructed  entrance. 

But  we  must  not  forget  the  effective  means  suggested  by  David's 
experience — the  love  of  God's  law.  Here  rises  the  native  enmity 
against  God — not  as  the  Creator,  but  the  Lawgiver — and  therefore 
against  his  law  as  the  dictate,  of  his  will.2  Here  then  is  the  power 
of  grace  subduing  this  enmity.  Not  only  I  fear,  and  therefore 
through  fear  I  keep,  but  I  love,  thy  law.  And  'He  that  loves  a 
holy  law,'  remarks  an  excellent  old  writer, '  cannot  but  hate  a  vain 
thought.'3  For  if  the  law  be  the  transcript  of  the  image  of  God, 
the  thoughts  affectionately  drawn  out  towards  him  must  naturally 
fix  the  image  of  the  beloved  friend  upon  the  mind,  and  by  a  sweet 
constraint  fasten  down  the  thoughts  to  Divine  contemplation.  Are 
we  then  ever  winged  with  an  elevating  love  to  the  Saviour?  And 
do  not  we  find  our  hearts  start  out  from  their  worldly  employments 
with  frequent  glances  and  flights  towards  the  object  of  our  desire? 
And  will  not  this  communion  of  love  gradually  mould  the  soil  into 
a  fixed  delight,  exciting  our  hatred,  and  strengthening  our  resist- 
ance of  every  sinful  affection  ?  Thus,  as  love  to  the  laiv  stirs  up 
the  powers  of  the  renewed  man,  "  spiritual  wickedness"  will  be  ab- 
horred, conflicted  with,  and  overcome. 

Yet  these  defilements  will  remain  to  die  with  the  last  breathings 
of  the  old  man ;  which  though  crucified  indeed,  and  expiring,  will 
struggle  with  fearful  strength  and  unabated  enmity  to  the  end.  And 
let  them  remain  as  humbling  mementos  of  our  unclean  nature, 
"shapen  in  iniquity,  and  conceived  in  sin  ;"4  and  as  enlivening  our 
anticipations  of  that  blessed  place,  where  "  shall  in  no  wise  enter 
anything  that  defileth  ;"5  where  "  vain  thoughts"  and  whatever 
besides  might  "separate  between  us  and  our  God,"  will  be  unknown 
for  ever.  Meanwhile  let  them  endear  to  us  the  free  justification  of 
the  Gospel ;  let  them  lead  us  daily  and  hourly  to  "  the  fountain 
opened  for  sin  and  for  uncleanness  ;"6  and  enhance  in  our  view  that 
heavenly  intercession,  which  provides  for  the  perfect  cleansing  and 
acceptance  of  services  even  such  as  ours. 

Blessed  contemplation  !  Jesus  prays  not  for  us  as  we  do  for  our- 
selves.    His  intercession  is  without  distractiom — without  interrup- 

I  Ps.  xxxviii.  9 ;  lvi.  8.         2  Rom.  viii.  7.         3  Steele's  Antidote  against  Distractions. 
«  Psalm,  li.  5.  5  Rev.  xxi.  27.  6  Zcch.  xiii.  1. 


VERSE    114.  181 

tion.  If  we  are  then  so  dead,  that  we  cannot,  and  so  guilty  that 
we  dare  not,  pray,  and  so  wandering  in  our  "  vain  thoughts"  that 
our  prayers  appear  to  be  scattered  to  the  winds,  rather  than  to  as- 
cend to  heaven— if  on  these  accounts  combined,  we  "are  so  trou- 
bled that  we  cannot  speak  ;"1  yet  always  is  there  one  to  speak  for 
us,  of  whom  "  a  voice  from  heaven"  testified  for  our  encouragement, 
saying,  "  This  is  my  beloved  Son,  in  whom  I  am  well  pleased. "9 
With  such  hopes,  motives,  and  encouragements,  let  us  "continue 
instant  in  prayer,"3  until  we  pray,  and  that  we  may  pray.  Let 
us  supplicate  our  Lord  with  restless  importunity,  that  his  omnipo- 
tent love  would  take  hold  of  these  hearts,  which  every  moment  sin 
and  Satan  seem  ready  to  seize.  At  the  same  time,  conscious  of 
our  hatred  of  every  interruption  to  his  service,  and  of  the  simplicity 
of  our  affection  to  his  holy  law,  let  us  hold  fast  that  confidence  be- 
fore him,  which  will  issue  in  perfect  peace  and  established  consola- 
tion. 

114.    Thou  art  my  hiding-place,  and  my  shield;  I  hope  in  thy  word. 

We  have  seen  the  unremitting  vigilance  of  the  enemy  pur- 
suing the  man  of  God  in  his  secret  retirement  with  painful  distrac- 
tion. See  how  he  runs  to  his  hiding-place.  Here  is  our  main 
principle  of  safety — not  our  strivings,  or  our  watchfulness,  but  our 
faith.  Flee  instantly  to  Jesus.4  He  is  the  sinner's  hiding-place, 
"  the  man,"  that  wondrous  man,  "in  whom  dwelt  all  the  fulness  of 
the  Godhead  bodily."6  Yes,  Jesus  exposed  himself  to  the  fury  of 
"  the  tempest,"  that  he  might  provide  "  a  hiding-place"1  for  us. 
The  broken  law  pursued  with  its  relentless  curse — 'The  sinner 
ought  to  die' — But  "thou  art  my  hiding-place"  who  hast  "re- 
deemed me  from  the  curse  of  the  law,  being  made  a  curse  for  me."6 
"The  fiery  darts"  pour  in  on  every  side ;  but  the  recollection  of 
past  security  awakens  my  song  of  acknowledgment,  "  Thou  hast 
been  a  strength  to  the  poor,  to  the  needy  in  his  distress,  a  refuge 
from  the  storm,  a  shadow  from  the  heat,  when  the  blast  of  the  ter- 
rible ones  is  as  a  storm  against  the  wall."7  Our  hiding-place 
covers  us  from  the  power  of  the  world.  "  In  me,"  saith  our  Sa- 
viour, "  ye  shall  have  peace.  Be  of  good  cheer ;  I  have  overcome 
the  world."8  Helpless  to  resist  the  great  enemy,  our  Lord  brings 
us  to  his  wounded  side,  and  hides  us  there.  We  "  overcome  him 
by  the  blood  of  the  Lamb."3  To  all  accusations  from  every  quar- 
ter, our  challenge  is  ready,  "  Who  shall  lay  anything  to  the  charge 
of  God's  elect?"10  From  the  fear  of  death,  our  hiding-place  still 
covers  us.  "Jesus  through  death  hath  destroyed  him  that  had 
the  power  of  death."11  Against  the  sting  of  this  last  enemy,  a  song 
of  thanksgiving  is  put  into  our  mouth,  "  O  death  !  where  is  thy 
sting  ?      O  grave  !  where  is  thy  victory  ?      Thanks  be  to  God, 

»  Ps.  lxxvii.  4.  2  Matt.  iii.  17.  3  Rom.  xii.  12. 

*  Ps.  cxlii.  9.     Prov.  xviii.  10.  5  Isaiah  xxxii.  2.     Col.  ii.  9. 

s  Gal.  iii.  10,  13.  ?  Isaiah  xxv.  4.  8  John  xvi.  33. 

s  Rev.  xii.  11.  10  Rom.  \ iii.  33,  31.  n  Heb.  ii.  14,  15. 


182  EXPOSITION    OF    PSALM    CXIX. 

which  giveth  us  the  victory  through  our  Lord  Jesus  Christ."1 
Thus  is  "  the  smoking  flax,"  which  the  malice  of  Satan  strives  to 
extinguish,  not  "  quenched ;"  nor  is  "  the  bruised  reed,"  which 
seems  beyond  the  hope  of  restoration  "  broken." 

But  the  completeness  of  our  security  is  graphically  portrayed— 
Thou  art  my  hiding-place,  to  cover  from  danger — my  shield?  also 
to  protect  me  in  it.  Either  I  shall  be  kept  from  trouble,  that  it 
shall  not  come  ;  or  in  trouble,  that  it  shall  not  hurt  me.  The  hid- 
ing-place alone  would  be  imperfect  security,  as  being  limited  to 
one  place.  But  my  shield  is  movable,  wherever  be  the  point  of 
danger  or  assault.  I  can  "quench  the  dart"  that  is  aimed  at  my 
soul. 

But  a  hiding-place  implies  also  secrecy.3  And  truly  the  be- 
liever's is  a  "  hidden  life,"4  beyond  the  comprehension  of  the  world. 
He  mixes  with  them  in  the  common  intercourse  of  life.  But  while 
seen  of  ma*n,  he  is  dwelling  "in  the  secret  of  the  Lord's  taberna- 
cle,"5 safe  in  the  midst  of  surrounding  danger,  guarded  by  invinci- 
ble strength.6  Often,  indeed,  must  the  world  be  surprised  at  his 
constancy,  amidst  all  their  varied  efforts  to  shake  his  steadfastness. 
They  know  not  "the  secret  of  the  Lord,  which  is  with  them  that 
fear  him."7  And  never  could  he  have  had  a  just  conception  of  the 
all-sufficiency  of  his  God,  until  he  finds  it  above  him,  around  him, 
underneath  him,  in  all  the  fulness  of  everlasting  love — his  hiding- 
place,  and  his  shield.  Thus  in  the  heart  of  the  enemy's  country 
"he  dwelleth  on  high,  and  his  place  of  defence  is  the  munitions  of 
rocks."8 

But  are  we  acquainted  with  this  hiding-j)lace  ?  How  have  we 
discovered  it?  Are  we  found  in  it,  and  careful  to  abide  in  it? 
Within  its  walls  "  that  wicked  one  toucheth  us  not."9  Yet  never 
shall  we  venture  outside  the  walls  unprotected,  but  his  assault  will 
give  us  some  painful  remembrance  of  our  un watchfulness.  And 
then  do  we  prize  our  shield,  and  run  behind  it  for  constant  security. 
Remember,  every  other  hiding-place  "  the  waters  will  overflow."10 
Every  other  shield  is  a  powerless  defence.  Surely  then  the  word, 
which  has 'discovered  this  security  to  us,  is  a  firm  warrant  for  our 
"  hope."  And  therefore  every  sinner,  enclosed  in  the  covert  of  love, 
will  be  ready  to  declare,  "  / hope  in  thy  word" 

115.  Depart  from  me,  ye  evil-doers :  for  I  will  keep  the  commandments  of  my 

God. 

Safe  and  quiet  in  his  " hiding-place,  and  behind  his  shield," 
David  deprecates  all  attempts  to  disturb  his  peace,  "  Depart  from 
me,  ye  evil  doers.v  He  had  found  them  to  be  opposed  to  his  best 
interests;  and  he  dreaded  their  influence  in  shaking  his  resolution 
for  his  God.  Indeed  such  society  must  always  hinder  alike  the  en- 
joyment and  the  service  of  God.     "  Can  two  walk  together,  except 

1  1  Cor.  xv.  55,  57.  2  Gen.  xv.  1.     Ps.  iii.  3 ;  v.  PJ.     Comp.  Eph.  vi.  17. 

3  Psalm  xxxi.  20.  4  Col.  iii.  3.  5  Ps.  xxvii.  5. 

6  Isa.ah  xxvi.  1.  i  Psalm  xxv.  14.  B  Isaiah  xxxiii.  16. 

»  1  John  v.  18.  i°  Isaiah  xxviii.  16,  17. 


ERSE   115.  183 

they  be  agreed  ?"'  And  can  we  be  "  agreed,"  and  walk  in  fellow- 
ship with  God,  except  we  be  at  variance  with  the  principles,  the 
standard,  and  conduct  of  a  world  that  is  enmity  against  him?"3 
Not  more  needful  was  the  exhortation  to  the  first  Christians  than 
to  ourselves,  "  Save  yourselves  from  this  untoward  generation."3 
True  fellowship  with  God  implies  therefore  a  resolute  separation 
from  the  ungodly.  Secure  in  the  " hiding --place"  and  covered 
with  the  "shield"  of  our  covenant  God,  let  us  meet  their  malice, 
and  resist  their  enticements,  with  the  undaunted  front  of  "  a  good 
soldier  of  Jesus  Christ."4 

Not  that  we  would  indulge  morose  or  ascetic  seclusion.  We  are 
expressly  enjoined  to  courtesy  and  kindness  ;5  to  that  wise  and  con- 
siderate "walk  towards  them  that  are  without,"' which  "adorns 
the  doctrine  of  God  our  Saviour,"7  and  indeed  in  some  instances 
has  been  more  powerful  even  than  the  word  itself,8  to  "  win  souls  to 
Christ."  But  when  they  would  tempt  us  to  a  devious  or  backslid- 
ing step — when  our  connection  with  them  entices  us  to  a  single  act 
of  conformity  to  their  standard,  dishonorable  to  God,  and  inconsist- 
ent with  our  profession — then  must  we  take  a  bold  and  unflinch- 
ing stand,  "  Depart  from  me,  ye  evil  doers  :  for  I  will  keep  the 
commandments  of  my  God.,: 

This  resolution  gives  no  countenance  to  the  self-delusive  notion 
of  maintaining  an  intimate  connection  with  professed  "evil  doers" 
for  the  kind  purpose  of  recommending  our  religion  to  their  accept- 
ance— a  scheme,  which  requires  a  rare  degree  of  caution  and  sim- 
plicity to  attempt  without  entangling  the  conscience  ;  and  which, 
for  the  most  part  at  least,  it  is  to  be  feared,  is  only  a  specious  cover- 
ing for  the  indulgence  of  a  worldly  spirit.  If  the  men  of  the  world 
are  to  be  met,  and  their  society  invited,  for  the  accomplishment  of 
this  benevolent  intention,  let  it  be  upon  the  principle  of  the  Lord's 
command  to  his  prophet,  "  Let  them  return  unto  thee;  but  return 
not  thou  to  them"3  The  amiable  desire  to  " please  our  neighbor" 
is  limited  to  the  single  end,  that  it  should  be  "for  his  good  to  edi- 
fication."10 And  whenever  this  end  and  restriction  has  been  over- 
looked, it  is  sufficiently  evident  that  self-gratification  has  been  the 
moving  principle  ;  and  that  the  distinctive,  mark  of  the  Christian 
character — bearing  the  cross,  and  confessing  the  name  of  our 
Divine  Master — has  been  obscured. 

Sometimes,  however,  in  the  struggle  of  conscience,  an  apprehen- 
sion of  danger  is  not  altogether  forgotten  ;  and  the  question  is 
asked,  with  some  trembling  of  spirit,  "  How  far  may  I  conform  to 
the  world,  without  endangering  the  loss  of  my  religion  ?"  But, 
not  to  speak  of  the  insincerity  and  self-deception  of  such  a  question, 
it  would  be  better  answered  by  substituting  another  in  its  place. 
u  How  far  may  I  be  separate  from  the  world,  and  yet  be  destitute 
of  the  vital  principle  ?"     Scrutinize,  in  every  advancing  step  to- 

1  Amos  iii.  3.  2  Comp.  Matt.  vi.  34.     James  iv.  4.  3  Acts  ii.  40. 

*  2  Tim.  ii.  3.  B  1  Peter  iii.  8.  «  Coi.  ii.  5.  "  Titus  ii.  10. 

8  Comp.  1  Peter  iii.  1.  9  Jer.  xv.  19.  w  Comp.  Rom.  xv.  4. 


184  EXPOSITION    OF    PSALM    CXIX. 

ward  the  world,  the  workings  of  your  own  heart.  Suspect  its  rea- 
sonings. Listen  to  the  first  awakened  conviction  of  conscience. 
Though  it  be  only  a  whisper,  or  a  hint,  it  is  probably  the  indication 
of  the  Divine  will.  And  never  forget,  that  this  experiment  of 
worldly  conformity,  often  as  it  has  been  tried,  has  never  answered 
the  desired  end.  However  this  compromise  may  have  recommended 
ourselves,  no  progress  has  been  made  in  recommending  our  Mas- 
ter ;  since  his  name — whether,  from  unwatchfulness  or  cowardice 
on  our  part,  or  from  the  overpowering  flow  of  the  world  on  the  other 
side — has  probably  in  such  society  scarcely  passed  over  our  lips 
with  any  refreshment  or  attentiveness.  Indeed,  so  far  from  com- 
mending our  religion  by  this  accommodation,  we  have  succeeded 
in  ingratiating  ourselves  in  their  favor,  only  so  far  as  we  have  been 
content  to  keep  it  out  of  sight ;  while  at  the  same  time,  our  yield- 
ing conformity  to  their  taste,  and  habits,  and  conversation,  has  vir- 
tually sanctioned  their  erroneous  standard  of  conduct ;  and  tended 
to  deceive  them  with  the  self-complacent  conviction,  that  it  ap- 
proaches as  near  to  the  Scriptural  elevation,  as  is  absolutely 
required.  The  final  result,  therefore,  of  this  attempt  to  conciliate 
the  Gospel  to  those  who  "  have  no  heart  to  it,"  is — that  now  our 
own  consciences  have  been  ensnared,  while  they  retain  all  their 
principles  unaltered. 

It  must  surely  be  obvious,  that  such  a  course  is  plainly  opposed 
to  the  revealed  declarations  of  Scripture,  and  bears  the  decisive 
character  of  unfaithfulness  to  our  Great  Master.  We  might  also 
ask,  whether  our  love  to  the  Lord  can  be  in  fervent  exercise,  while 
we  "love  them  that  hate  him?"1 — whether  our  hatred  of  sin  can 
be  active  and  powerful,  while  we  can  find  pleasure  in  the  society 
of  those,  whose  life,  "  without  God  in  the  world,"2  is  an  habitual 
wilful  course  of  rebellion  against  him  ?"3 — whether  we  can  have 
any  deep  and  experimental  sense  of  our  own  weakness,  when  thus 
venturing  into  temptation  ? — whether  by  unnecessary  contact  with 
the  world,  we  can  expect  to  ;:go  upon  hot  coals,"  and  our  "  feet  not 
be  burned  ?"4 — or,  in  fact,  whether  we  are  not  forgetting  the  dic- 
tates of  common  prudence  in  forsaking  the  path  of  safety  for  a  slip- 
pery, but  more  congenial,  path?  Is  no  harm  to  be  anticipated  from 
a  wilful,  self-pleasing  association  ?  Is  it  likely  to  be  less  dangerous 
to  us  than  it  was  to  an  Apostle?5  or  because  we  conceive  ourselves 
to  have  more  strength,  shall  we  use  less  watchfulness,  and  show 
more  presumption? 

But,  supposing  Scripture  not  to  determine  the  path  of  duty  with 
infallible  certainty ;  let  this  line  of  conduct  be  subjected  to  the 
impartial  scrutiny  of  our  own  hearts,  and  of  the  effects,  whether 
neutral  or  positively  detrimental,  which  have  resulted  from  it  to 
ourselves,  or  to  the  Church.  Have  we  not  felt  this  fellowship  with 
"evildoers"  to  be  an  hindrance  in  " keeping  the  commandments 

i  2  Chron.  xix.  2.  2  Eph.  ii.  12. 

2  Who  are  the  wicked,  but  those  that  forget  God  1     Ps.  ix.  17;  x.  4. 
*  Prov.  vi.  28.  5  Matt.  xxvi.  58,  69—75. 


VERSE    116.  185 

of  our  God  ?"  If  it  has  not  always  ended  in  open  conformity  to 
their  maxims ;  or,  if  contrary  to  our  apprehensions,  it  does  not  ap- 
pear to  sanction  their  principles,  yet  have  we  realized  no  deadening 
unfavorable  influence?  Has  the  spirit  of  prayer  sustained  no  in- 
jury in  this  atmosphere?  Have  we  never  felt  the  danger  of  im- 
bibing their  taste,  the  spirit  of  their  conversation  and  general  con- 
duct; which,  without  fixing  any  blot  upon  our  external  profession, 
must  insensibly  estrange  our  best  affections  from  God  ?  And  have 
we  never  considered  the  injury  of  this  worldly  association  to  the 
Gospel  in  weakening  by  an  apparent  want  of  decision  "on  the 
Lord's  side,"1  the  sacred  cause  which  we  are  pledged  to  support; 
and  obscuring  the  Scriptural  character  of  the  people  of  God  as  a 
distinct  and  separate  people?2  In  a  providential  connection  with 
evil  doers,  we  go  safely  in  the  spirit  of  humility,  watchfulness,  and 
prayer ;  and  this  connection,  felt  to  be  a  cross,  is  not  likely  to  prove 
a  snare."3  But  does  not  union  of  spirit  with  them,  to  whom  David 
says,  with  holy  determination,  " depart  from  me" — and  to  whom 
David's  Lord  will  one  day  say,  "  depart"4 — prove  a  want  of  fellow- 
ship with  Iiis  spirit,  and  an  essential  unfitness  for  communion  with 
the  society  of  heaven  ?  The  children  of  this  world  can  have  no 
more  real  communion  with  the  children  of  light,  than  darkness  has 
with  light.5  As  great  is  the  difference  between  the  Christian  and 
the  world,  as  between  heaven  and  hell— as  between  the  sounds, 
"Come,  ye  blessed,"  and,  "Depart,  ye  cursed."6  The  difference, 
which  at  that  solemn  day  will  be  made  for  eternity,  must  therefore 
be  visibly  made  now.  They  must  depart  from  us,  or  we  from  God. 
We  cannot  walk  with  them  both.  '  Defilement,'  as  Mr.  Cecil  re- 
marks, '  is  inseparable  from  the  world.'7  We  cannot  hold  commu- 
nion with  God,  in  the  spirit  of  the  world  ;  and,  therefore,  separa- 
tion from  the  world,  or  separation  from  God,  is  the  alternative. 
Which  way — which  company — is  most  congenial  to  our  taste? 
Fellowship  will  be  a  component  part  of  our  heavenly  happiness.8 
Shall  we  not  then  walk  on  earth  with  those  with  whom  we  hope 
to  spend  our  eternity,  that  our  removal  hence  may  be  a  change  of 
place  only,  not  of  company?  May  we  have  grace  to  listen  to  our 
Father's  voice  of  love,  "  Wherefore,  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord ;  and  touch  not  the  unclean 
thing :  and  I  will  receive  you,  and  will  be  a  Father  to  you,  and 
ye  shall  be  my  sons  and  daughters,  saith  the  Lord  Almighty  !"9 

116.   Uphold  me  according  unto  thy  word,  that  I  may  live:  and  let  me  not  be 
ashamed  of  my  hope. 

Lest  the  Psalmist  should  seem  to  have  been  self-confident  in 
his  rejection  of  the  society  of  the  ungodly,  and  determination  to 
adhere  to  to  his  God  ;  here,  as  on  former  occasions,10  mindful  of  his 

1  Compare  Exodus  xxxii.  26..   Judges  v.  23.    Matt.  xii.  30. 

2  Compare  Numb,  xxiii.  9.     John  xvii.  16.  3  Ps.  cxx.  5,  6. 

<  Matt.  xxv.  41.  5  2  Cor.  vi.  14.  6  Matt.  xxv.  34,  41. 

7  Cecil's  Remains.  8  Hcb.  xii.  22—24.  "  2  Cor.  vi.  17,  18. 

10  Versos  8,  31.    The  same  frame  is  marked — Psalm  xvii.  4,  5. 


186  EXPOSITION    OF    PSALM    CXIX. 

own  weakness,  he  commits  himself  to  the  upholding  grace  of  God. 
He  does  not  content  himself  with  commanding  the  evil  doer  to  de- 
part. He  pleads  for  his  God  to  come  to  him.  He  wants  not  only 
the  hindrances  to  he  removed,  but  the  vouchsafement  of  present  sup- 
porting grace.  Such  is  our  urgent  continual  view  !  Every  circum- 
stance has  its  temptation.  Every  change  of  condition  is  specially 
trying — and  what  is  he  in  himself?  unstable  as  water  !  Indeed  the 
highest  archangel  before  the  throne  stands  only  as  he  is  upheld  by 
the  Lord,  and  may  unite  with  the  weakest  child  in  the  Lord's  fam- 
ily in  the  acknowledgment,  "  By  the  grace  of  God  I  am  what  I 
am."1  Much  more,  therefore,  must  I,  pressed  on  every  side  with 
daily  conflict  and  temptation,  and  conscious  of  my  own  weakness 
and  liability  to  fall,  "  come  to  the  throne  of  grace"  for  "  grace  to 
help  in  time  of  need."2  My  plea  is  the  word  of  promise,  "  accord- 
ing to  thy  word" — "as  thy  days,  so  shall  thy  strength  be.*'3  "  Fear 
thou  not,"  is  the  language  of  my  upholding  God — "  for  I  am  with 
thee  ;  be  not  dismayed,  for  I  am  thy  God  :  I  will  strengthen  thee : 
yea,  I  will  help  thee:  yea,  I  will  uphold  thee  with  the  right  hand 
of  my  righteousness."4  Blessed  be  the  goodness  that  made  the 
promise,  and  that  guides  the  hand  of  my  faith,  as  it  were,  to  fasten 
upon  it ! 

But  why  do  I  need  the  promise?  why  do  I  plead  it?  but  "that 
I  may  live" — that  I  may  know  that  life  which  is  found  and  en- 
joyed-'in  the  favor"  of  God  ?°  Nothing  seems  worth  a  serious 
thought  beside  ;  nothing  else  deserves  the  name.  And  therefore 
new  life — "  life  more  abundantly"8 — let  it  be  the  burden  of  every 
prayer — the  cry  of  every  moment.  Thus  upheld  by  the  Lord's 
grace,  and  living  in  his  presence,  I  hope  to  feel  the  increasing  sup- 
port of  my  Christian  hope.  Though  I  have  just  before  expressed 
it  in  God's  vwrd, — though  I  have  "  made  my  boast  in  the  Lord," 
as  " my  lading-place  and  my  shield"'1  yet  conscious  helplessness 
leads  me  earnestly  to  pray,  "  Let  me  not  be  ashamed  of  my  hope." 

Yes — Jesus  is  the  sinner's  hope — "  the  hope  set  before"  his  peo- 
ple, to  which  they  "  flee  for  the  refuge"  of  their  souls.  And  well 
may  our  "  hope"  in  him  be  called  "an  anchor  of  the  soul,  sure  and 
steadfast."8  How  does  the  distressed  Church  plead  with  The  hope 
of  Israel,  and  put  her  God  in  remembrance  of  this  his  own  name,5 
that  she  might  not  be  ashamed  of  her  hope  !  And  how  does  she — - 
with  every  member  of  her  body — eventually  learn  by  this  pleading, 
to  say  in  the  confidence  of  faith,  "  I know  whom  I  have  believed!"10 
And  is  there  not  a  solid  ground  for  this  confidence  ?  Is  not  the 
"  stone  that  is  laid  in  Zion  for  a  foundation,"  a  "  tried  stone  ?"     Has 

1  1  Cor.  xv.  10.     Compare  2  Peter  ii.  4. 

'  Man's  wisdom  is  to  seek 

His  strength  in  God  alone ; 
And  e'en  an  angel  would  be  weak, 

Who  trusted  in  his  own.' — Cowper. 

2  Heb.  iv.  16.  3  Dcut.  xxxiii.  25.  *  Isaiah  xli.  10. 
5  Psalm  xxx.  5.                                 6  John  x.  10.  i  Verse  114. 

s  Heb.  vi.  18,  19.  9Jer.  xiv.  G.  «>  2  Tim.  i.  12. 


VERSE   117.  187 

it  not  been  tried  by  thousands  and  millions  of  sinners — nay,  more 
tried  by  God  himself,  and  found  to  be  "  a  sure  foundation  "l  Yet 
still,  that  I  may  "hold  fast  the  beginning  of  my  confidence,"  and 
"the  rejoicing  of  my  hope,  firm  unto  the  end,"2  [  must  persevere  in 
prayer,  "  Uphold  me  according  unto  thy  word." 

David,  when  left  to  his  own  weakness,  was  "  ashamed  of  his 
hope" — "I  said  in  my  haste,  1  am  cut  off  from  before  thine  eyes."3 
At  another  time,  when  upheld  in  a  season  of  accumulated  trial,  "he 
encouraged  himself  in  the  Lord  his  God."4  Thus  I  see  "wherein 
my  great  strength  Iieth,"  and  how  impotent  I  am  when  left  to  my- 
self. What  a  mercy,  that  my  salvation  will  never  for  a  single  mo- 
ment be  in  my  own  keeping  !  what  need  have  I  to  pray  to  be  saved 
from  myself!  How  delightful  is  the  exercise  of  faith  in  goino-  to 
the  Strong  for  strength  !  The  issue  of  my  spiritual  conflicts  is°cer- 
tain.  He  who  is  the  author  will  ever  be  the  upholder,  of  the  "  hid- 
den life"  in  his  people.  It  is  a  part  of  his  own  life,  and  therefore 
can  never  perish.  The  tempter  himself  will  flee,  when  he  marks 
the  poor,  feeble,  fainting  soul,  "  upheld  according  to  the  xoord  of 
his  God"  and  placed  in  safety  beyond  the  reach  of  his  malice.5  Not. 
however,  that,  as  I  once  supposed,  my  weakness  will  ever  be  made 
strong;  but  that  I  shall  daily  grow  more  sensible  of  it,  shall  stay 
myself  more  simply  upon  infinite  everlasting  strength  ;  and  "  most 
gladly  shall  I  glory  in  my  infirmities,  that  the  power  of  Christ  may 
rest  upon  me."6 

117.  Hold  thou  me  up,  and  I  shall  be  safe  :  and  I  will  have  respect  unto  thy  stat- 
utes continually. 

Such  is  my  sense  of  need  and  peril,  that  my  only  refuge  lies  in 
"  continuing  instant  in  prayer."7  I  must  send  up  one  cry  after  an- 
other into  my  Father's  ear  for  the  support  of  his  upholding  grace. 
For  not  only  the  consciousness  of  my  weakness,  but  the  danger  of 
the  slippery  path  before  me,  reminds  me  that  the  safety  of°every 
moment  depends  upon  my  upholding  faithful  God.  The  ways  of 
temptation  are  so  many  and  imperceptible — the  influence  of  it  so 
appalling — the  entrance  into  it  so  deceitful,  so  specious,  so  insensi- 
ble—my own  weakness  and  unwatchfulness  so  unspeakable— that 
I  can  do  nothing  but  go  on  my  way,  praying  at  every  step,  " HHd 
thou  me  up  and  I  shall  be  safe."  Often  indeed  can  I  remember, 
when  "my  feet  were  almost  gone,  my  steps  had  well  nigh  slipped:8 
that  I  have  been  enabled  to  record,  "Thy  mercy,  O  Lord,  held 
me  up."9  J  "  ' 

How  beautiful  is  the  picture  given  of  the  Church  of  old,  "Who 
is  this  that  cometh  up  from  the  wilderness,  leaning  upon  her  Be- 
loved ?"10  This  state  of  dependence  was  familiar  to  the  Psalmist, 
and  aptly  delineates  his  affectionate,  though  conflicting  confidence. 
"  My  soul  followeth  hard  after  thee :  thy  right  hand  upholdeth  me."" 

1  Isa.  xxviii.  16.  2  Hcb.  iii.  6,  14.  3  psa]m  xxi.  22.  <  I  Sam.  xxx.  6 

5  See  1  Peter  l.  5.  «  2  Cor.  xii.  9.  7  Rom.  xU.  12.  «  Ps.  lxxiii  2 

9  lb.  xciv.  18.  io  Cant.  viii.  5.  >i  Psalm  Ixiii.  8. 


188  EXPOSITION    OF    PSALM    CXIX. 

The  recollection  of  the  care  of  his  Cod,  from  his  earliest,  life,  sup- 
plied encouragement  for  his  present  faith,  and  matter  for  unceas- 
ing praise,  "  By  thee  have  I  been  /widen  up  from  the  icomb  ;  thou 
art  he  that  took  me  out  of  my  mother's  bowels:  my  praise  shall  be 
continually  of  thee."1  We  cannot  wonder,  then,  that  this  confi- 
dence should  sustain  his  soul  in  the  contemplation  of  the  remain- 
ing steps  of  his  pilgrimage,  and  his  prospects  for  eternity.  "  Nev- 
ertheless." saith  he,  u  I  am  continually  with  thee  :  thou  hast  hold  en 
me  by  thy  right  hand.  Thou  shaft  guide  me  with  thy  counsel, 
and  afterwards  receive  me  to  glory."2  And  indeed  the  more  lively 
my  spiritual  apprehensions  are,  the  more  I  shall  realize  the  Lord 
by  the  operations  of  his  grace  as  well  as  of  his  providence,  "  com- 
passing my  path  and  my  lying  down  ;"3  "  lest  any  hurt  me,  keeping 
me  night  and  day."4 

It  is  inquired — how  the  Lord  "holds  up"  his  people  in  this  slip- 
pery path  ?  "  Of  the  fulness  of  Jesus  they  all  receive,  and  grace  for 
grace  :''5  so  that  "  the  life  which  they  now  live  in  the  flesh,  they 
live  by  the  faith  of  the  Son  of  God."6  And  therefore  if  I  am  up- 
held, it  is  by  the  indwelling  of  the  Spirit,  who  supplies  from  his 
infinite  fountain  of  life  all  the  strength  and  support  I  need  through- 
out my  dangerous  way.  By  his  Divine  influence  the  dispensations 
of  providence  also  become  the  appointed  means  of  drawing  and 
keeping  me  near  to  my  God.  If,  therefore,  prosperity  is  endanger- 
ing my  soul,  and  strengthening  my  worldly  bonds,  may  I  not  trust 
to  the  ever-watchful  kindness  of  the  Lord,  to  keep  me  low,  and  not 
to  suffer  me  to  be  at  ease  in  my  forgetfulness  ?  If  the  pleasures  of 
sense,  if  the  esteem  of  the  world,  or  the  good  report  of  the  church, 
are  bringing  a  bewitching  snare  upon  my  soul,  my  God  will  lead  me 
into  the  pathway  of  the  cross — in  the  'valley  of  humiliation.' 

Here,  then,  is  the  secret  of  an  unsteady  walk — the  neglect  of 
leaning  upon  an  Almighty  arm  !  How  fearfully  is  the  danger  of 
self-confidence  unveiled  !  Standing  by  my  own  strength,  very  soon 
shall  I  be  made  to  feel,  that  I  cannot  stand  at  all.  No  "  mountain" 
seemed  to  "  stand  stronger"  than  Solomon's  :  yet  when  he  became 
the  very  "  fool"  that  he  describes — "  trusting  in  his  own  heart" — 
how  quickly  was  it  moved  !7 

Peter  thought  in  the  foolishness  of  his  heart,  that  he  could  have 
walked  upon  the  water  unsupported  by  the  arm  of  his  Lord :  but  a 
moment's  sense  of  weakness  and  danger  brought  him  to  his  right 
mind  :  "and,  begining  to  sink,  lie  cried,  saying — Lord,  save  me."8 
Well  would  it  have  been  for  him,  if  his  deliverance  at  that  moment 
of  peril  had  effectually  rebuked  his  presumption.  We  should  not 
then  have  heard  from  the  same  lips  that  language  of  most  unwar- 
ranted self-confidence  : — "  Although  all  shall  be  offended,  yet  will 
not  I : — If  I  should  die  with  thee,  I  will  not  deny  thee  in  any  wise."9 
Poor  deluded  disciple  !  thou  art  on  the  brink  of  a  grievous  fall  !10 

1  Pb.  Ixxi.fi.         2  lb.  lxxiii.  -23,24.        3  Ib.cxxxix.3.         <  Isa.  xxvii.  3.         5  John  i.  1G. 
6  Gal.  ii.  20.         7  Comp.  Psalm  xxx.  (>,  7.     1  Kings  xi.  1 — 10.     Prov.  xxviii.  26. 
8  Matt.  xiv.  28—30.  *  Mark  xiv.  29,  31.  "  Prov.  xvi.  18. 


verse  118,  119.  j  89 

Yet  was  he  "held  up"  from  utterly  sinking-.  "  I  have  prayed  for 
thee,"  said  the  gracious  Saviour,  "that  thy  faith  fail  not."1  And 
thus  "  held  up"  by  the  same  faithful  intercession  of  my  powerful 
friend  (whose  prayers  are  not  weak  as  mine,  "  nor  will  he  fail  or  be 
discouraged"2  by  my  continual  backsliding^,)  "/"  too — though  in. 
the  atmosphere  of  danger,  in  the  slippery  path  of  temptation,  "shall 
be  safev — safe  from  an  ensnaring-  world — safe  from  a  treacherous 
heart— safe  in  life — safe  in  death — safe  in  eternity.  Thus  does  an 
interest  in  the  covenant  encourage— not  presumption — but  faith,  in 
all  its  exercises  of  humility,  watchfulness,  diligence,  and  prayer ; 
and  in  this  appointed  way  does  the  Lord  securely  "  keep  the  feet  of 
his  saints." 

Let  me  not,  then,  forget,  either  my  continual  liability  to  fall  if  left 
to  myself,  or  the  faithful  engagements  of  my  covenant  God,  to 
"keep  me  from  falling."  While  I  recollect  for  my  comfort,  that  I 
"stand  by  faith,"  still  is  the  exhortation  most  needful,  "Be  not 
high-minded,  but  fear."3  "By  faith  1  stand,"  as  it  concerns  God; 
by  fear,  as  regards  myself.  As  light  is  composed  of  neither  brill- 
iant nor  sombre  rays,  but  of  the  combination  of  both  in  simultane- 
ous action,  so  is  every  Christian  grace  combined  with  its  opposite, 
"  that  it  may  be  perfect  and  entire,  lacking  nothing."  Hope,  there- 
fore, combined  with  fear,  issues  in  that  genuine,  evangelical  confi- 
dence, in  which  alone  I  can  walk  safely  and  closely  with  God. 
Let,  then,  the  self-confident  learn  to  distrust  themselves,  and  the 
fearful  be  encouraged  to  trust  their  Saviour  ;  and  in  each  let  the 
recollection  of  grace  and  help  vouchsafed  "in  time  of  need,"  lead  to 
the  steadfast  resolution,  "  I  will  have  respect  unto  thy  statutes  con- 
tinually.''1 However  self  denying  they  may  be  in  their  require- 
ments :  however  opposed  in  their  tendency  to  "  the  desires  of  the 
flesh  and  of  the  mind,"  I  take  my  God  as  the  surety  of  my  perform- 
ance of  them;  and  I  desire  to  love  them  as  the  rule  of  my  daily 
conduct,  and  as  the  very  element  of  heavenly  happiness  to  my  soul. 

118.  Thou  hast  trodden  doivn  all  them  that  err  from  thy  statutes:  for  their  deceit 
is  falsehood.  1 19.  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross: 
therefore  I  love  thy  testimonies. 

The  Psalmist's  determination  to  keep  the  statutes  of  God  was 
strengthened  by  marking  his  judgment  on  those  that  erred  from 
them.  And  thus  the  Lord  expects  us  to  learn  at  their  cost.4  The 
cheerful,  grateful  respect  to  his  statutes  marks  also  a  difference  of 
character  indicative  of  a  difference  of  state.  :'  His  saints  are  in  his 
hand,  or  sitting  down  at  his  feet  ;5  his  enemies  are  trodden  down 
under  his.  feet"  in  full  conquest,6  and  disgraceful  punishment.7 
His  own  people  he  has  exalted  to  be  "  heirs  of  God,  and  joint  heirs 
with  Christ."8  Even  now  <:  he  hath  made  them  to  sit  together  in 
heavenly  places  in  Christ  Jesus  ;"  and  shortly  will  they  "  be  a  crown 

'  Luke  xxii-  31,  32.                            2  isaiah  rfji.  4.  3  Rom.  xi  20 

*  Ps.  lvm.  10.     Isa.  xxvi.  9.     Zeph.  iii.  6,  7.  5  Dcut   xxxiii  3 

s  Ps.  ex.  1.     Comp.  Josh.  x.  24.              i  2  Kings  ix.  33.  Mic.  vii.  10.     Mai.  iv  3 
8  Rom.  viii.  17. 


190  EXPOSITION    OF    PSALM    CXIX. 

of  glory  iii  the  hand  of  the  Lord,  and  a  royal  diadem  in  the  hand 
of  their  God  j1  while  the  ungodly  "  are  put  away  like  dross"  from 
the  precious  gold.  "Reprobate  silver  shall  men  call  them,  because 
the  Lord  hath  rejected  them."'2  The  same  difference  he  makes 
even  in  chastening — upholding  his  own  children  under  the  scourg- 
ing rod,  lest  they  faint;  but  "breaking  the  wicked  with  a  rod  of 
iron,  and  dashing  them  in  pieces."3 

This  separation  has  been  from  the  beginning  ;  in  his  conduct  to 
the  two  first  children  of  men  ;4  and  in  his  selection  of  Enoch,5 
Noah,6  and  Abraham7  from  the  world  of  the  ungodly,  "  as  vessels 
of  honor  meet  for  the  Master's  use."8  In  after  ages,  he  made 
Egypt.  "  know,  that  he  put  a  difference  between  the  Egyptians  and 
Israel."0  They  were  his  own  people,  that  should  dwell  alone,  and 
not  "be  reckoned  among  the  nations"10 — a  people,  whom  he  had 
"  formed  for  himself,  that  they  should  show  forth  his  praise.""  And 
the  same  difference  he  has  made  ever  since,  between  his  people  and 
the  world — in  their  character12 — their  way13 — their  exercises  of  mind14 
— their  services'5 — their  privileges16 — and  their  prospects.17  At  the 
day  of  judgment  the  separation  will  be  complete — final — everlasting. 
"  When  the  Son  of  man  shall  come  in  his  glory,  and  all  his  holy 
angels,  then  shall  he  sit  upon  the  throne  of  his  glory  ;  and  before 
him  shall  be  gathered  all  nations  ;  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his  sheep  from  the  goats. 
And  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the 
left;  and  these  shall  go  away  into  everlasting  punishment ;  but  the 
righteous  into  life  eternal."18 

But  mark  the  character — They  "  err  from  God's  statutes'' — not 
in  their  minds,  through  ignorance;  but  "in  their  hearts"19  through 
obstinacy.  They  do  not  say,  '  Lord,  we  know  not,'  but  "  ice  desire 
not  the  knowledge  of  thy  tvays.,,~°  It  is  not  frailly,  but  unbelief; 
not  want  of  knowledge,  but  love  of  sin — wilful,  damnable.  Justly, 
therefore,  are  they  stamped  as  the  "wicked  of  the  earth"  and 
marked  out  as  objects  of  the  Lord's  eternal  frown- — expectants  of 
"  the  vengeance  of  eternal  fire." 

And  is  not  this  a  solemn  warning  to  those  "  that  forget  God" — 
that  "  they  shall  be  turned  into  hell"21 — to  "  the  proud" — that  in 
"the  day  that  shall  burn  as  an  oven,  they  shall  be  as  stubble"22 — 
to  the  worldly — that  in  some  "night"  of  forgetfulness,  their  "souls 
will  be  required  of  them"23 — to  the  "hypocrites  in  heart" — that  they 
"are  heaping  up  wrath?"24  Thus  does  the  eye  of  faith  discern 
through  the  apparent,  disorder  of  a  world  in  ruins,  the  just,  holy, 
and  wise,  government  of  God.     "Clouds  and  darkness  are  round 

i  Eph.  ii.  G.     Isa.  lxii.  3.     Comp.  Matt.  xiii.  43.  2  jer.  vi.  30. 

3  Isa.  lvii.  1G— 18,  with  Psalm  ii.  9.  4  Gen.  iv.  4,  5.     Heb.  xi.  4. 

5  Gen.  v.  -2-2—24.     Heb.  xi.  5.  6  lb.  vii.  1.  ?  lb.  xii.  1—3. 

8  2  Tim.  ii.  21.  9  Exod.  xi.  7.  I0  Numb,  xxiii.  9.  n  Isa.  xliii.  21. 

IS  l  John  v.  19.  I3  Prov.  xv.  9.  »  Rom.  vii.  5.  15  Prov.  xv.  8. 

'6  lb.  iii.  32,  33.  17  Dan.  xii.  2. 

18  Matt.  xxv.  31—33,  4G.     Comp.  iii.  12;  xiii.  30.     Mai.  iii.  16— 18. 
is  Ps.  xc-v.  10.     Com.  verse  21.  20  Job  xxi.  14.  2l  Ps.  ix.  17. 

22  Mai.  iv.  1.  23  Luke  xii.  19,  20.     Dan.  v.  30.  24  Jobxxxvi.  13. 


VERSE    120.  191 

about  him  ;  righteousness  and  judgment  are  the  habitation  of  his 
throne."1  If  the  wicked  seem  lo  triumph,  and  the  righteous  to  be 
trodden  down  under  their  feet,  it  shall  not  be  always  so.  "  The 
end"2  and  "  wages  of  sin  is  death."3  "  The  ungodly  shall  not  stand 
in  the  judgment,  nor  sinners  in  the  congregation  of  the  righteous."4 

How  awful,  then,  and  almost  desperate  their  condition  !  "  Their 
deceit  is  falsehood ;"  "deceiving  and  being  deceived''3 — perhaps 
giving  up  to  believe  their  own  lie — perhaps  one  or  another  "  bless- 
ing themselves  in  their  own  heart,"  saying  '"  I  shall  have  peace, 
though  1  walk  in  the  imagination  of  my  own  heart,  to  add  drunk- 
enness to  thirst.'"6  What  then  is  our  duty?  Carnal  selfishness 
says,  '  Be  quiet — let  them  alone' — that  is,  "  Destroy  them  by  our" 
indolence  and  unfaithfulness,  "for  whom  Christ  died."7  But  what 
does  Scripture,  conscience,  nay  more — what  does  common  human- 
ity say?  "Cry  aloud,  spare  not."8  Awake  the  sleepers — sound 
the  alarm,  "Now  is  the  accepted  time — the  day  of  salvation,"9  the 
moment  to  lift  up  the  prayer  and  stretch  forth  the  hand  for  pluck- 
ing the  brands  out  of  the  tire."10  "  To-morrow  the  door  may  be 
shut,  never  to  be  opened  more."11 

How  awful  the  judgment  of  being  "put  away  like  dross  /"  Look 
at  Saul,12  when  "put  away" — going  out,  to  harden  himself  in  the 
sullen  pride  of  despondency.  Hear  the  fearful  doom  of  Israel,  "Son 
of  man,  the  house  of  Irael  is  to  me  become  dross ;  all  they  are  brass, 
and  tin,  and  iron,  and  lead,  in  the  midst  of  the  furnace  ;  they  are 
even  the  dross  of  silver.  Therefore  saith  the  Lord  God — Because 
ye  are  all  become  dross,  behold,  therefore  I  will  gather  you  into  the 
midst  of  Jerusalem,  as  they  gather  silver,  and  brass,  and  iron,  and 
lead,  and  tin  into  the  midst  of  the  furnaces  to  blow  the  fire  upon  it, 
to  melt  it ;  so  will  I  gather  you  in  mine  anger  and  in  my  fury ; 
and  I  will  leave  you  there,  and  melt  you."13  But  how  should  this 
justice  of  the  Lord's  proceedings  endear  his  statutes  to  us  !  It  is 
such  a  sensible  demonstration  of  their  truth,  bringing  with  it  such 
a  close  conviction  of  sovereign  mercy  to  ourselves — -not  less  guilty 
than  they  !  Add  to  this — If  he  were  less  observant  of  sin — less 
strict  in  its  punishment  as  a  transgression  of  his  word — we  should 
lose  that  awful  display  of  the  holiness  of  the  word,  which  commends 
it  supremely  to  our  love,  "Thy  word  is  very  pure ;  therefore  thy 
servant  loveth  it."u 

120.  My  flesh  tremblelh  for  fear  of  tliea  ;  and  I  am  afraid  of  thy  judgments. 

The  justice  of  God  is  a  tremendously  awful  subject  of  contem- 
plation, even  lo  those  who  are  safely  shielded  from  its  terrors.  The 
believer,  in  the  act  of  witnessing  its  righteous  stroke  upon  "the 
wicked  of  the  earth"  cannot  forbear  to  cry  out,  "  My  flesh  trem- 

1  Psalm  xcvii.  2.  2  Rom.  vi.  21.  3  lb.  23. 

*  Psalm  i.  5.  s  2  Tim.  iii.  13.  6  Dcut.  xxix.  19. 

7  Com  p.  Rom.  xiv.  15.  8  Isa.  lviii.  1.  9  2  Cor.  vi.  2. 

10  Zech.  iii.  2.     J  tide  23.  »  Matt.  xxv.  10.  12  1  Sam.  xxviii.  5—25. 

«  Ezck.  xxii.  18—20.  "  Verse  140. 


192  EXPOSITION    OF    PSALM    CXIX. 

bleth  for  fear  of  thee."1  Thus  did  the  holy  men  of  old  tremble 
even  with  a  frame  approaching  honor  in  the  presence  of  the  Divine 
judgments — David  trembled  at  the  stroke  of  Uzzah — a3  if  it  came 
very  near  to  himself,2  " Destruction  from  God"  saith  holy  Job, 
"was  a  terror  to  me:  and  by  reason  of  his  highness  I  could  not 
endure"3  Such  also  was  the  Prophet's  strong  sensation,  "  When 
I  heard,  my  belly  trembled ;  my  lips  quivered  at  the  voice:  rot- 
tenness entered  into  my  bones."4  And  thus,  when  God  comes  to 
"  tread  down  and  put  away"  his  enemies  for  the  display  of  the  ho- 
liness of  his  character,  and  to  excite  the  "  love"  of  his  people — those 
that  stand  by,  secure  under  the  covert  of  their  hiding-place5 — can- 
not but  "take  up  their  parable  and  say — Alas  !  who  shall  live,  when 
God  doeth  this!"6  The  children  of  God  reverence  their  Father's 
anger.  They  cannot  see  it  (such  is  his  "  terrible  Majesty  !"r)  with- 
out an  awful  fear;  and  this  trembling  at.  his  judgments  upon  the 
ungodly  covers  them  from  the  heavy  stroke.  Those  that  refuse  to 
tremble  shall  be  made  to  feel,  while  those  that  are  "  afraid  of  his 
judgments"  shall  be  secure,  "  Only  with  thine  eyes  shalt  thou  be- 
hold, and  see  the  reward  of  the  wicked."8  "I  trembled  in  myself,'" 
said  the  Prophet,  uthat  I  might  rest  in  the  day  of  trouble."9  Even 
the  manifestations  of  his  coming  "  for  the  salvation  of  his  people" 
are  attended  with  all  the  marks  of  the  most  fearful  terror — as  if 
his  voice  would  shake  the  earth  to  its  very  foundation,  "Thou  didst 
cause  judgment  to  be  heard  from  heaven — the  earth  feared,  and 
was  still ;  when  God  arose  to  judgment,  to  save  all  the  meek  of 
the  earth."10 

To  mark  this  trembling  as  the  character  of  the  child  of  God,  we 
need  only  contrast  it  with  the  ungodly  scoffing,  "  Where  is  the  God 
of  judgment?  Where  is  the  promise  of  his  coining?  The  Lord 
will  not  do  good,  neither  will  he  do  evil."11  Thus  do  men  dare  to 
"  run  upon  the  thick  bosses  of  his  buckler,"12  instead  of  "  trembling 
for  fear  of  him  !"  This  "  stoutness  against  the  Lord,"13  excites  the 
astonishment  of  the  hosts  of  heaven  ;  so  discordant  is  it.  to  their 
notes  of  humble  praise,  '•'  Who  shall  not  fear  thee,  O  Lord,  and  glo- 
rify thy  name  ;  for  thy  judgments  are  made  manifest  !"14  Such  is 
the  special  acceptance  of  this  trembling  spirit,  that  some  shadow  of 
it  obtained  a  respite  even  for  wicked  Ahab,15  and  a  pardon  for  the  pen- 
itent Nincvitcs  ;16  while  its  genuine  "tenderness  of  heart"  screened 
Josiah  from  the  doom  of  his  people,17  and  will  ever  be  regarded  with 
the  tokens  of  the  favor  of  this  terrible  God.     "  To  this  man,"  saith 

1  '  A  thrilling  horror  curdles  my  skin.'  The  thing  cannot  be  poetically  expressed 
without  periphrasis. — Bishop  Horslcy. 

2  2  Sam.  vi.  f>— !>.  3  Job  xxxi.  23. 
*  Hab.  iii.  16.     Comp.  Jer.  iv.  19.     Dan.  iv.  19.                                       5  Verse  1 14. 

6  Numb,  xxiv,  53.  '  Job  xxxvii.  22.  8  Psalm  xci.  8.  9  Hab.  iii.  Hi. 

10  Psalm  lxxvi.  7 — 9.  See  the  effect  of  a  manifestation  of  the  glory  of  the  Saviour  to 
the  Evangelist  for  the  purpose  of  special  consolation  and  support.  Rev.  i.  17,  18.  Com- 
pare also  Daniel  x.  8 — 17. 

"Mai.  a.  17.    2  Peter  iii.  4.     Zeph.  i.  12.  12  Job  xv.  26.        13  Mai.  iii.  13. 

u  Rev.  xv.  4.  15  1  Kings  xxi.  27—29.  16  Jonah  iii.  5—10. 

17  2  Chron.  xxxiv.  27. 


VERSE    120.  193 

he,  "  I  will  look,  even  to  him  that  is  poor,  and  of  a  contrite  spirit, 
and  that  trembleth  at  my  word."1 

Believers  in  Christ !  Rejoice  in  your  deliverance  from  that  "fear 
which  hath  torment."2  Yet  cherish  that  holy  reverential  fear  of 
the  character  and  judgments  of  God,  which  will  form  your  most 
effectual  safeguard  "  from  presumptuous  sins."3  The  very  suppo- 
sition, that,  if  God  had  not  engaged  himself  to  you  by  an  unchange- 
able covenant,  his  eternal  judgments  would  have  been  your  eter- 
nal portion,  is  of  itself  sufficient  to  mingle  the  wholesome  ingredient 
of  fear  into  the  most  established  assurance.  What !  Can  you  look 
down  into  the  burning  bottomless  gulf  beneath  your  feet,  without 
the  recollection— If  I  were  not  immovably  fastened  to  "  the  Rock 
of  Ages"  by  the  strong  chain  of  everlasting  love,  there  must  have 
been  my  abode  through  the  countless  ages  of  eternity.  If  I  had 
not  been  thus  upheld  by  the  grace,  as  well  as  by  the  providence,  of 
God,  I  might  have  dropped  out  of  his  hand,  as  one  and  another  not 
more  rebellious  than  I  have  fallen,  into  this  intolerable  perdition? 
O  God  !  "  my  flesh  trembleth  for  fear  of  thee,  and  I  am  afraid  of 
thf  judgments?1* 

Thus  the  dread  of  the  judgments  of  God  is  not  necessarily  of  a 
slavish  and  tormenting  character.  "  His  saints  are  called  to  fear 
him;"5  and  their  fear,  so  far  from  "gendering  unto  bondage,"  is 
consistent  with  the  strongest  assurance  ;6  nay  even,  is  its  fruit  and 
effect.7  It  is  at  once  the  principle  of  present  obedience,8  and  of 
final  perseverance.9  It  is  the  confession  of  weakness,  unworthi- 
ness,  and  sinfulness,  laying  us  low  before  our  God.  It  is  our  most 
valuable  discipline.  It  is  the  "bit  and  bridle"  that  curbs  the  frow- 
ardness  of  the  flesh,  and  enables  us  to  "  serve  God  acceptably,"  in 
the  remembrance,  that,  though  in  love  he  is  a  reconciled  Father, 
yet  in  holiness  he  is  "  a  consuming  fire."10 

Now,  if  we  are  under  the  influence  of  this  reverential  awe  and 
seriousness  of  spirit,  we  shall  learn  to  attach  a  supreme  authority 
and  consideration  to  the  least  of  his  commands.  We  shall  dread 
the  thought  of  wilfully  offending  him.  The  fear  of  grieving  him 
will  be  far  more  operative  now,  than  was  the  fear  of  hell  in  our 
unconverted  state.  Those  who  presume  upon  their  Gospel  liberty, 
will  not,  probably,  understand  this  language.  But  the  humble  be- 
liever well  knows  how  intimately  "the  fear  of  the  Lord"  is  connect- 
ed with  "  the  comfort  of  the  Holy  Ghost,"11  and  with  his  own  steady 
progress  in  holiness,  and  preparation  for  heaven. 

1  Isaiah  lxvi.  2,  5.  -  1  John  iv.  18.  3  psaIm  xix.  13. 

*  How  striking  was  H.  Martin's  experimental  apprehensions  of  this  subject!  'In 
prayer  in  the  evening  I  had  such  near  and  terrific  views  of  God's  judgments  upon  sin- 
ners in  hell,  that  my  flesh  trembled  for  fear  of  them.  The  passages  of  God's  holy  word, 
that  proved  the  certainty  of  hell  torments,  were  brought  to  me  in  such  a  way  as  I  never 
before  felt.  I  flew  trembling  to  Jesus  Christ,  as  if  the  flame  were  taking  hold  of  me! 
Oh!  Christ  will  indeed  save  me,  or  else  I  perish.'—  Journals,  vol.  i.  382. 

r-  Psalm  xxxiv.  9.  «  Comri.  Hab.  iii.  16.  with  17,  18.'  »  Heb.  xii.  28. 

8  lb.  xi.  7.  9  lb.  iv.  l.  w  ib.  xii.  89,  with  28. 

11  Acts  ix.  31.     Compare  Matt,  xxviii.  8. 

13 


194  EXPOSITION    OF    PSALM    CXIX. 


PART    XVI. 

121.  I  have  done  judgment  and  justice;  leaveme  not  to  mine  oppressors.     122.  Be 
surely  for  thy  servant  for  good:  let  not  the  proud  oppress  me. 

There  is  something  very  solemn  in  the  reflection,  that  God  has 
set  up  a  Vicegerent  in  the  heart — an  internal  Judge,  who  takes 
cognizance  of  every  thought,  every  emotion,  every  act — determining 
its  character,  and  pronouncing  its  sentence.  This  tribunal  tries 
every  cause  without  respect  to  persons,  time,  place,  or  any  circum- 
stances, that  might  seem  to  separate  it  from  other  cases  under  the 
same  jurisdiction.  No  criminal  can  escape  detection  from  defect 
of  evidence.  No  earthly  power  can  hinder  the  immediate  execution 
of  the  sentence.  The  sentence  then,  of  this  awful  Judge,  whether 
"accusing  or  excusing,"1  is  of  infinite  moment.  The  ignorant  ex- 
pression, 'Thank  God,  I  have  a  clear  conscience  !'  is  used  alike,  by 
the  self-righteous  and  the  careless.  The  awakened  sinner,  how- 
ever, pleads  guilty  to  its  accusations,  and  knows  not  how  to  answer 
them.  Blessed  be  God  for  the  revelation  of  his  Gospel,  which  pro- 
claims the  blood  of  Jesus— sprinkling  the  conscience — silencing  its 
charges — and  setting  before  the  sinner  the  way  of  peace  !  And 
now  through  Jesus,  '"the  new  and  living  way"'  of  access  to  God. 
conscience,  sitting  on  the  throne — speaks  peace  and  acceptance  ; 
and  though  sins  of  infirmity  will  remain,  defiling  every  thought, 
desire  and  act,  yet,  like  the  motes  on  the  face  of  the  sun  in  the 
clearest  day,  they  have  little  or  no  influence  to  obstruct  the  shining 
of  the  cheerful  light  upon  the  heart.2 

The  clearing  of  conscience  is  however  connected  with  Christian 
integrity.  "  If  our  heart  condemn  us  not.  then  have  we  confidence 
toicard  God."3  This  ^testimony  of  conscience''  has  often  been 
"the  rejoicing'4  of  the  Lord's  people,  when  suffering  under  unmer- 
ited reproach  or  K proud  oppression."  They  have  been  enabled 
to  plead  it  without  offence  in  the  presence  of  their  holy  heart- 
searching  God5 — nay.  even  when  in  the  near  prospect  of  the  great 
and  final  account,  they  might  have  been  supposed  to  shrink  from 
the  strict  and  unerring  scrutiny  of  their  Omniscient  Judge.6 

But  observe  the  influence  of  this  testimony  upon  our  spiritual 
comfort.  David  was  at  this  time  under  persecution — no  new  trial 
to  a  child  of  God,7  and  one  that  will  never  cease,  so  long  as  Satan 
has  instruments  at  his  command.  But  see  the  blessings  which 
conscious  uprightness  gave  to  his  prayers,  u  I  have  done  judgme7it 
and  justice  :  have  me  not  to  mine  oppressors."  Can  my  heart 
and  conscience  respond  to  this  appeal  ?     Then  may  I  plead  my 

•  Rom.  ii.  15.  2  See  Heb.  x.  19— 93.  3  1  John  iii.  21.  «  2  Cor.  i.  12. 

s  Samuel— 1  Sam.  xii.  3 — 5.  Nehemiah — xiii.  11,  22.  Job — x.  7.  David — Psalm 
vii.  3 — 7;  xviii.  20— 24 ;  xxvi.  1 — 6.  Paul — Rom.  ix.  1;  and  the  Apostles — 1  Thess- 
ii.  10.  6  Isa.  xxxviii.  1—3.  *  1  Peter  iv.  12.    2  Tim.  iii.  12. 


verses  121,  122.  195 

cause  before  God,  "  Leave  me  not  to  my  oppressors.  Let  not  the 
proud  oppress  me.'"  Plead  my  cause  with  them.  Let  my  right- 
eousness be  made  known.  Let  it  be  seen,  that  thou  "wilt  not  leave 
me  in  their  hand,  nor  condemn  me  when  I  am  judged.  Let  integ- 
rity and  uprightness  preserve  me:  for  I  wait  on  thee."1  But  if 
any  deviation  from  the  exact  rule  of  righteousness  between  man 
and  man'2  has  been  allowed — if  the  world  charge  me  as  ungodly, 
because  they  have  proved  me  unrighteous — then  let  me  not  wonder, 
that  (1  the  consolations  of  God  shall  be  small  with  me  ;"3  nor  let  me 
expect  a  return  of  the  Lord's  cheering  manifestations,  until  the 
Achan  has  been  removed  from  the  camp,4  and  by  confession  to 
God,5  and  reparation  to  man,6  I  have  '-given  glory  to  the  Lord  God 
of  Israel.'' 

But  let  not  this  appeal  be  thought  to  savor  of  Pharisaical  pride. 
He  pleads  not  merit.  He  only  asserts  his  innocence — the  right- 
eousness of  his  cause — not  of  his  person.  Though  upright  before 
man,  he  ever  felt  himself  a  sinner  before  God.  The  highest  tone 
of  conscious  integrity  is  therefore  consistent  with  the  deepest  pros- 
tration of  evangelical  humility.  The  difference  is  infinite  between 
the  proud  Pharisee  and  the  upright  believer.  The  Pharisee  makes 
the  appeal  with  undisturbed  self-complacency  and  self-righteous 
pleading.  The  believer  would  ever  accompany  it  with  the  Publican's 
prayer  for  mercy.7  Instantly— in  a  deep  conviction  of  need — he 
appends  the  supplication,  -Be  surety  for  thy  servant  for  good."* 
The  keen  eye  of  the  world  may  possibly  not  be  able  to  affix  any 
blot  upon  my  outward  profession;  but,  "if  thou,  Lord,  shouldst 
mark  iniquities  ;  O  Lord,  who  shall  stand  ?'*9  The  debt  is  contin- 
ually accumulating,  and  the  prospect  of  payment  as  distant  as  ever. 
I  might  well  expect  to  be  " left  to  my  oppressors"  until  I  should 
pay  all  that  was  due10  unto  my  Lord.  But  behold  !  "  Where  is  the 
fury  of  the  oppressor?"11  The  surety  is  found — the  debt  is  paid — 
the  ransom  is  accepted — the  sinner  is  free.  There  was  a  voice  heard 
in  heaven,  "  Deliver  him  from  going  down  to  the  pit:  I  have  found 
a  ransom."12  Yes,  the  Son  of  God  himself  became  "surety  for  a 
stranger,"  and  "  smarted  for  it."13  At  an  infinite  cost — the  cost  of 
his  own  precious  blood — he  delivered  me  from  "  mine  oppressors" — 
sin— Satan — the  world — death— hell.  "It  was  exacted;  and  he 
answered."14  As  Judah  in  the  place  of  Benjamin,  he  was  ready  to 
stand  in  my  stead  before  his  Father.  "  I  will  be  surety  for  him : 
of  mine  hand  shalt  thou  require  him."1*  As  Paul  in  the  stead  of 
Onesimus,  he  was  ready  to  plead,  before  the  same  tribunal,  "If  he 
hath  wronged  thee,  or  oweth  thee  aught,  put  that  on  mine  account; 
I  will  repay  it."16 

1  Ps.  xxxvii.  33;  xxv.  21.  2  Matt.  vii.  12.         3  j„b  Xv.  11.     Comp.  Ps.  lxvi.  18. 

<  Josh  vii.  10— 15.  s  lb.  19.  6  Luke  xix.  8.  '  lb.  xviii.  9 — 13. 

8  Comp.  Psalm  xxvi.  11.  Neh.  xiii.  22,  with  14 — a  bold  testimony  of  integrity  pre- 
sented in  the  character  of  a  sinner. 

9  Psalm  exxx.  3.  io  Matt,  xviii.  34.  "  Isaiah  li.  13. 

»2  Job.  xxxiii.  24.  »3  Prov.  xi.  15.  '<  Isa.  liii.  7.     Bishop  Lowth. 

»5  Gen.  xliii.  9.  is  Philemon  18,  19. 


196  EXPOSITION    OF    PSALM    CXIX. 

Let  this  subject  be  ever  present  to  my  mind.  Well  indeed  was 
it  for  me,  that  Jesus  did  not  "hate  suretyship."1  Had  he  refused 
the  vast  undertaking,  how  could  I  have  answered  before  the  bar  of 
God?  Or  had  he  undertaken  only  for  those  that  loved  him,  again 
should  1  have  been  left,  without  a  plea.  But  when  as  my  surety 
he  has  brought  me  under  his  yoke,  and  made  me  his  "servant"  I 
can  plead  with  acceptance  before  his  throne,  "  Be  surety  for  thy 
servant  for  good?'"1 — for  the  good  which  thou  knowest  me  to  need — 
my  present  and  eternal  deliverance  from  my  proud  oppressors.  And 
do  not  I  need  such  a  surety  every  moment?  And  need  I  be  told 
how  fully  he  has  performed  the  Surety's  part  ?  "  So  that  I  may 
boldly  say,"  "  Who  is  he  that  condenmeth  ?  It  is  Christ  that  died. 
It  is  Christ  that  lives.  There  is  therefore  now  no  condemnation  to 
them  that  are  in  Christ  Jesus."3 

123.  Mine  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy  righteousness. 

And  do  thine  "  eyes"  tried  believer,  begin  to  "fail  ?"  So  did  thy 
Redeemer's  before  Thee.  He.  whom  thou  hast  been  recollecting  as 
thy  Surety,  when  he  stood  in  thy  place  burdened  with  the  intoler- 
able load  of  thy  sin — bearing  the  weighty  strokes  of  Infinite  justice 
upon  his  soul — he  too  was  constrained  to  cry  out,  "  Mine  eyes  fail, 
while  I  wait  for  my  God."4  Listen,  then,  to  thy  deserted  Saviour 
counselling  his  deserted  people;  "gifted  with  the  tongue  of  the 
learned,  that  he  should  know  how  to  speak  a  word  in  season  to 
you  that  are  weary" — Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness,  and 
hath  no  light?  Let  him  trust  in  the  name  of  the  Lord,  and  stay 
upon  his  God."5 

That  our  Surety  will  plead  for  our  good,  doubt  not.  Yet  "the 
vision  is  for  an  appointed  time."6  But  shall  not  God  avenge  his 
own  elect,  which  cry  day  and  night  unto  him,  though  he  bear  long 
with  them  ?"7  Salvation — a  gift  of  such  comprehensive  and  en 
during  blessing— is  it  not  worth  the  waiting  trial  ?  Wonderful  is 
that  arrangement  by  which  the  word  of  grace  is  made  the  word 
of  righteousness !  God  hath  bound  himself  to  us  by  his  promises 
of  grace  which  are  not — yea  and  nay,  but  "yea  and  amen']8— under 
his  own  hand  and  seal.  Who  that  has  tried  them,  but  will  "set.  to 
his  seal  that  God  is  true?"9  Cheering  indeed  is  the  thought,  that, 
amidst  the  incessant  changes  in  Christian  experience,  our  hope  is 
unchangeably  fixed.  We  may  not  indeed  always  enjoy  it ;  but  our 
salvation  does  not  depend  upon  our  present  enjoyment  of  its  conso- 
lation.    Is  not  the  blessing  as  certain — yea — is  not  our  assurance 

1  See  Prov.  xi.  15,  last  clause. 

2  Compare  Isaiah  xxxviii.  14,  where  the  same  word  is  used  in  the  original.  "  Be 
surety."  "  Undertake  for  me."  The  same  plea  is  urged.  "Let  not  the  proud  oppress 
me."  "  O  Lord,  1  am  oppressed;  undertake."  The  same  frame  of  conflict  is  marked, 
"  Mine  eyes  fail  for  thy  salvation,"  verse  123.     "  Mine  eyes  fail  icith  looking  upward." 

3  Rom.  viii.  33,  34,  1.  4  Psalm  lxix.  3.     Comp.  xxii.  1 — 3. 

5  Isaiah  1.  4,  10.  6  Hab.  ii.  3.  7  Luke  xviii.  7,  8. 

s  2  Cor.  i.  20.  9  Josh,  xxiii.  12.     Psalm  cxi.  12,  with  John  iii.  33. 


verse  123.  197 

of  an  interest  in  it  as  clear,  when  we  are  brought  to  the  dust  under 
a  sense  of  sin,  as  if  we  were  "caught  up  into  the  third  heaven"  in 
a  vision  of  glory? 

In  a  season  of  desertion,  therefore,  while  we  maintain  a  godly 
jealousy  over  our  own  hearts,  let  us  beware  of  a  mistrustful  jealousy 
of  God.  Distrust  will  not  cure  our  wound,  or  quicken  us  to  prayer, 
or  recommend  us  to  the  favor  of  God,  or  prepare  us  for  the  mercy 
of  the  Gospel.  Complaining  is  not  humility.  Prayer  without  wait- 
ing is  not  faith.  The  path  is  plain  as  noonday.  Continue  to 
believe  as  you  can.  Wait  on  the  Lord.  This  is  the  act  of  faith, 
depending  on  him — the  act  of  hope,  looking  for  him — the  act  of 
patience,  waiting  his  time — the  act  of  submission,  resigned,  even 
if  he  should  not  come.  Like  thy  Saviour,  in  his  "agony"  of  deser- 
tion, "pray  more  earnestly."1  Condemn  thyself  for  the  sins  of 
which  thou  art  asking  forgiveness.  Bless  him  for  his  past  mercy, 
even  if  thou  shouldest  never  taste  it  again.  Can  he  frown  thee 
from  his  presence  ?  Can  he  belie  his  promise  to  his  waiting  people  P 
Impossible !  Nay !  while  he  has  taken  away  the  sensible  appre- 
hensions of  his  love,  and  in  its  room  kindled  longing  desires  for  the 
lost  blessing;  is  not  this  to  show  himself— if  he  be  "verily  a  God 
that  hideth  himself" — yet  still  uthe  God  of  Israel,  the  Saviour  ?"3 
Though  he  delays  his  promise,  and  holds  us  as  it  were  in  suspense; 
yet  he  would  have  us  know,  that  he  has  not  forgotten  "  the  word 
of  his  righteousness."  But  this  is  his  wise  and  effectual  mode  of 
trying  his  own  gift  of  faith.  And  it  is  this  "  trial  of  faith" — and 
not  faith  untried — that  will  be  "found  to  praise,  and  honor,  and 
glory  at  the  appearing  of  Jesus  Christ."1 

The  full  consolation  of  the  Gospel  is  therefore  the  fruit  of  patient, 
humble  waiting  for  the  Lord,  and  of  earnest  desire,  conflicting  with 
impatience  and  unbelief,  and  at  length  issuing  in  a  state  of  child- 
like submission  and  dependence.  The  man  who  was  here  express- 
ing his  longing  expectation  for  God's  salvation,  was  evidently, 
though  unconsciously,  in  possession  of  the  promise.  Nor  would  he 
at  this  moment  have  exchanged  his  hope,  clouded  as  it  was  to  his 
own  view,  for  all  "the  pleasures  of  sin,"  or  the  riches  of  the  world. 
Although  at  this  moment  he  appeared  to  be  under  the  partial 
hidings  of  his  Father's  countenance,  yet  it  is  important  to  observe, 
that  he  was  not  satisfied,  as  an  indolent  professor,  to  "lie  upon  his 
face"5  in  this  sad  condition.  His  "  eyes  failed  with  looking  up- 
ward"— stretched  up  with  earnest  expectation  to  catch  the  first 
rising  rays  of  the  beaming  Sun  of  Righteousness.  He  knew,  what 
all  Christians  know,  who  walk  closely  with  God,  that  his  persever- 
ance in  waiting  upon  God  would  issue  in  the  eventual  fulfilment 
of  every  desire  of  his  heart. 

1  Luke  xxii.  44.  •  Isaiah  xxx.  18;  xlix.  33.  3  Isaiah  xlv.  15. 

*  I  Peter  i.  7.  5  joshin  vii.  10. 

6  Fox  tells  us  of  Mr.  Robert  Glover,  martyr  at  Coventry,  two  or  three  days  before  his 
death,  overwhelmed  with  the  prospect  of  martyrdom,  and  mentioning  to  a  friend  Ins 
earnest  supplication  for  the  light  of  God's  countenance,  yet  without  any  sense  of  comfort. 
His  darkness  continued  up  to  the  period  of  his  arriving  within  sight  of  the  stake,  when 


198  EXPOSITION    OP    PSALM    CXIX. 

But  can  we  assuredly  plead  "  the  word  of  his  righteousness'1  for 
the  anticipation  of  the  object  of  our  desire?  Have  we  always  an 
express  promise  answering  to  our  expectations,  ''  putting  God  in 
remembrance"1  of  his  word?  Possibly  we  may  have  been  asking 
not  "  according  to  his  will,"2  and  therefore  may  have  "  charged  God 
foolishly,"3  as  if  he  had  been  unfaithful  to  his  word,  when  no  en- 
gagement had  been  pledged :  when  we  had  no  warrant  to  build 
upon  from  "  the  word  of  his  righteousness"  If,  however,  our  pe- 
tition should  be  found  to  be  agreeable  to  his  word  of  promise,  and 
faith  and  patience  hold  on  in  submission  to  his  will,  we  must  not, 
we  cannot,  suppose,  that  one  tittle  that  we  have  asked  will  fail. 
Whether  the  Lord  deliver  us  or  not,  prayer  and  waiting  will  not 
be  lost.  It  is  a  blessed  posture  for  him  to  find  us  in,  such  as  will 
not  fail  to  insure  his  acceptance,  even  though  our  request  should 
be  denied.  An  enlivening  view  of  the  Saviour  is  in  reserve  for  us ; 
and  "  the  word  of  righteousness"  will  yet  speak,  "  This  is  the  rest, 
wherewith  ye  may  cause  the  weary  to  rest ;  and  this  is  the  refresh- 
ing."4  To  every  passing  doubt  and  rising  fear,  oppose  this  word 
of  his  righteousness. 

But  let  me  bring  my  own  heart  to  the  test.  Am  I  longing  for 
the  manifestation  of  God?  Surely  if  I  am  content  with  what  I 
already  know,  I  know  very  little  of  the  unsearchable  depths  of  the 
love  of  Christ ;  and  I  have  abundant  need  to  pray  for  more  en- 
larged desires,  and  a  more  tender  enjoyment  of  his  Divine  presence. 
If  faith  is  not  dead,  yet  it  may  have  lost  its  conquering  and  quick- 
ening vigor.  Let  me  then  exercise  my  soul  in  diligent,  careful, 
patient  waiting  upon  God,  equally  removed  from  sloth  and  froward- 
ness — and  I  shall  yet  find  the  truth  of  that  consoling  "word  of  his 
righteousness"  "  Light  is  sown  for  the  righteous,  and  gladness  for 
the  upright  in  heart."5 

124.  Deal  with  thy  servant  according  unto  thy  mercy,  and  teach  me  thy  statutes. 
125.  lam  thy  servant ;  give  me  understanding,  that  I  may  know  thy  testimonies. 

A  sense  of  mercy,  and  the  privilege  of  divine  teaching,  were 
the  earnest  of  the  Lord's  "  salvation?'  for  which  "  the  eyes  of  his 
servant  were  failing"  and  for  which  he  was  waiting  in  dependence 
upon  the  sure  "  word  of  his  righteousness."  And  indeed  these 
two  wants  daily  press  upon  every  "  servant"  of  God  as  matter  for 
earnest  supplication.  Both  are  intimately  connected.  A  deeper 
sense  of  mercy  will  bind  us  more  strongly  to  his  statutes  ;*  while  a 
more  spiritual  teaching  in  the  statutes  will  humble  us  in  a  sense 
of  sin,  and  consequent  need  of  mercy.'1     As  it  respects  the  first — if 

suddenly  his  whole  soul  was  so  filled  with  consolation  that  he  could  not  forbear  clapping 
his  hands  and  crying  out,  '  He  is  come— he  is  come.'  He  appeared  to  go  up  to  heaven 
in  a  chariot  of  fire,  exhibiting  little  or  no  sensibility  of  his  cruel  death.  Was  not  this 
the  "  word  of  his  rigldeou-sness"  to  one  whose  "  eyes  failed  in  looking  for  it  ?" — Fox's 
Ads  and  Monuments,  1555.  . 

1  Isaiah  xliii.  26.  2  1  John  v.  1-1.     James  iv.  3.  3  Job  l.  22. 

<  Isaiah  xxviii.  12;  also  xxx.  15.  , 

5  Psalm  xcvii.  11.  The  same  plea  under  similar  circumstances  of  conttict  is  urged, 
Psalm  cxliii.  1.  6  lb.  cxvi.  12  —  14.  7  Jer.  xxxi.  l'J. 


verses  124,  125.  199 

there  is  a  sinner  upon  the  earth,  who  needs  the  special  mercy  of 
God,  it  is  his  own  "  servant."  For  as  the  Lord  sees  abundantly 
more  excellence  in  his  feeblest  desire,  than  in  the  professor's  most 
splendid  external  duties ;  so  he  sees  far  more  sinfulness  and  prov- 
ocation in  the  workings  of  his  sin,  than  in  the  palpably  defective 
services  of  professors,  or  in  the  open  transgression  of  "  the  wicked 
of  the  earth."  Let  him  scrutinize  his  motives,  thoughts,  and  affec- 
tions, even  in  his  moments  of  nearest  and  happiest  approach  unto 
his  God  ;  and  he  will  find  such  defilement  cleaving  to  every  offer- 
ing, with  all  the  aggravations  of  mercy,  light  and  knowledge, 
vouchsafed,  that  the  confession  of  his  soul,  when  comparing  him- 
self with  his  fellow-sinners,  will  be  "Of  whom  I  am  chief."1  And 
therefore,  as  a  '■'■servant  of  God"  I  can  only  come  before  him  upon 
the  ground  of  "mercy."  For  my  best  performances  I  need  an 
immeasurable  world  of  mercy— pardoning— saving— everlasting 
mercy  ;  and  yet  by  the  blood  of  Jesus  I  dare  to  plead,  "  Deal  with 
thy  servant  according  unto  thy  mercy." 

But  then  I  am  ignorant  as  well  as  guilty;  and  yet  I  dare  not 
pray  for  teaching — much  and  hourly  as  I  need  it — until  I  have 
afresh  obtained  mercy.  These  two  blessings  lead  me  at  once  to 
the  foundations  of  the  Gospel — in  the  work  of  Christ,  and  the  work 
of  the  Spirit — mercy  flowing  from  the  blood  of  the  Son2 — teaching 
from  the  office  of  the  Spirit.3  "  Mercy"  is  the  first  blessing,  not 
only  in  point  of  importance,  but  in  point  of  order.  I  must  know  the 
Lord  as  a  Saviour,  before  I  can  go  to  him  with  any  confidence  to 
be  my  teacher.  But  when  once  I  have  found  acceptance  for  my 
petition,  "  Deal  witJi  thy  servant  according  unto  thy  mercy" — my 
way  will  be  opened  to  enlarge  my  petition — yea,  once  and  again 
to  repeat  it,  "  Teach  me  thy  statutes.  Give  me  understanding, 
that  I  may  know  thy  testimonies" — that  I  may  know  with  intel- 
ligent conviction,  walk,  yea,  "run  in  the,  way  of  thy  command- 
ments"4 with  an  enlarged  heart.  For  let  me  never  forget,  that  I 
am  "redeemed  from  the  curse"  only — not  from  the  "service  of  the 
law" — yea,  redeemed  from  its  curse,  that  I  may  be  bound  to  its  ser- 
vice.5 And  does  not  my  especial  relation  to  my  God  as  his  servant, 
furnish  me  with  a  plea  for  his  acceptance?6  For  when  this  "earth 
is  full  of  his  mercy" — much  more  may  I,  as  belonging  to  his  house, 
plead  for  the  special  rnercy  of  his  teaching1 — his  own  covenant 
promise8 — so  needful  for  his  servant,  who  desires  to  know,  that  he 
may  do,  his  will.'"9 

But  if  I  am  the  Lord's  servant,  how  did  I  become  so  ?  Time 
was  (let  me  be  ashamed  and  confounded  at  the  remembrance  of 
it)  when  I  was  engaged  for  another  master,  and  another  service.10 
But  his  sovereign  grace  called  me  from  the  dominion  of  sin — from 
the  chains  of  Satan — from  the  bondage  of  the  world,  and  drew  me 

I  1  Tim.  i.  15.  2  Eph.  i.  7.  3  j0hn  xiv.  26;  xvi.  13. 

i  Verse  32.  6  Gal.  ii.  19.     Luke  i.  74,  75.  «  Verse  94.    Ps.  clxiii.  12. 

7  Verse  G4.  8  Heb.  viii.  10.  s  Verses  33.  34 ;  lxxxvi.  1 1 ;  cxliii.  8,  10. 

i°  Rom.  vi.  1G,  20.  Titus  iii.  3. 


200  EXPOSITION    OF    PSALM    CXIX. 

to  himself.  "His  I  am — and  him  I  serve."1  His  service  is  my 
highest  privilege :  his  reward  of  grace  is  my  glorious  hope.  "  If 
any  man  serve  me"  saith  my  Master,  "let  him  follow  me:  and 
where  I  am,  there  shall  also  my  servant  be.  If  any  man  serve 
me,  him  will  my  Father  honor."'2  As  his  servant,  therefore,  I  cast 
myself  with  confidence  upon  his  mercy,  and  expect  to  be  "dealt 
with  according  to  that  mercy."  Nay — I  shall  be  denied  nothing 
that  I  "  ask  according  to  his  will."  For  he  has  condescended  to 
call  me- — not  "Ms  servant"  but  "his  friend"3 — yea  more,  to  call 
himself  "  my  brother."1 

Lord  !  thou  hast  shown  me  this  great  favor  and  grace  to  make 
me  "  thy  servant."  I  would  be  thine  forever.  I  love  thy  service 
too  well  to  wish  to  change  it;  yet  must  I  mourn  over  my  dulness, 
my  backwardness  in  doing  thy  will,  and  walking  in  thy  way.  Oh  ! 
"  teach  me  thy  statutes"  more  clearly,  more  experimentally !  "  Give 
me  understanding"  to  discern  their  heavenly  sweetness  and  their 
holy  liberty,  that  I  may  live  in  a  more  simple  and  devoted  obe- 
dience to  them,  until  I  come  to  see  thy  face,  and  to  be  "thy  servant" 
in  thy  heavenly  temple,  "  no  more  to  go  out."5 

126.  It  is  time  for  thee,  Lord,  to  work;  for  they  have  made  void  thy  law. 

If  I  desire  a  more  spiritual  understanding  of  the  revelation  of 
God,  how  can  I  but  mourn  to  witness  its  awful  neglect  and  con- 
tempt? It  seems  as  if  the  ungodly  not  only  sin  against  it,  but 
would  drive  it  out  of  the  world.6  They  make  it  void — denying  its 
power  to  rule,  to  annul  its  power  to  punish.  Oh !  let  us  cherish 
that  distinguishing  feature  of  the  Lord's  people,  "  sighing  and  cry- 
ing for  all  the  abominations  of  the  land,"7 — that  we  cannot  hear  or 
see  the  name  of  God  dishonored,  without  feeling  as  for  our  Father's 
wounded  reputation.8     Can  we  suffer  the  world  quietly  to  go  on 

1  Acts  xxvii.  23.  ajohnxii.  20.  3  n,.  xv.  15.         4  ib.  xx.  17.  Hcb.  ii.  11, 12. 

5  Rev.  vii.  15;  iii.  12.  The  Annals  of  the  Reformation  furnish  a  beautiful  record  of 
George  of  Anhalt — a  godly  young  prince,  of  twelve  years  old.  'He  put  up  constant 
and  fervent  prayer  to  God,  beseeching  him  to  bring  his  heart  under  the  power  of  the 
truth ;  and  often,  in  the  privacy  of  his  cabinet,  he  exclaimed,  with  tears — Deal  with  thy 
servant  according  to  thy  mercy,  and  teach  me  thy  statutes.  His  prayers  were  answered. 
Under  strong  conviction,  and  constrained  to  action  upon  it,  he  fearlessly  ranged  himself 
on  the  side  of  the  Gospel.' — D'Aubigne's  History  of  the  Reformation,  Book  v.  ch.  vi. 

6  Exodus  v.  2.     Psalm  xii.  4.  7  Ezekiel  ix.  4. 

8  What  a  Christian  ought  to  feel  under  these  circumstances,  let  us  learn  from  the  fol- 
lowing extract  of  the  diary  of  the  saintly  Martyn.  Upon  hearing  at  Shiraz,  in  the  course 
of  his  disputations,  some  reproach  of  his  Saviour's  name,  he  writes  thus: — '  I  was  cut 
to  the  soul  by  this  blasphemy.  In  prayer  I  could  think  of  nothing  else  but  that  great 
day,  when  the  Son  of  God  should  come  in  the  clouds  of  heaven,  "taking  vengeance  on 
them  that  know  not  God,"  and  convince  men  of  all  their  hard  speeches  which  they  have 
spoken  against  him.''  (We  might  almost  think  that  this  verse  was  upon  his  mind  at  this 
moment.)  '  Mirza  Seid  Ali  perceived  that  I  was  considerably  disordered,  and  was  sorry 
for  having  repeated  the  verse,  but  asked  what  it  was  that  was  so  offensive.  I  told  him, 
that  I  could  not  endure  existence  if  Jesus  were  not  glorified  ;  that  it  would  be  hell  to  me 
if  he  were  to  be  always  thus  dishonored.  He  was  astonished,  and  again  asked  the  rea- 
son why.  '  If  any  one  pluck  out  your  eyes,'  I  replied,  'there  is  no  saying  why  you  feel 
pain.  It  is  feeling.  It  is  because  I  am  one  with  Christ,  that  I  am  thus  dreadfully 
wounded.'  On  his  again  apologizing,  I  told  him,  'that  I  rejoiced  at  what  had  happened, 
inasmuch  as  it  made  me  feel  nearer  the  Lord  than  ever.'  It  is  when  the  head  or  heart  is 
struck,  that  every  member  feels  Us  membership.' — Martyn' s  Ijife,  p.  420,  8vo  edition. 


VERSE   126.  201 

their  course  ?  Must  we  not  throw  in  our  weight  of  influence,  what- 
ever it  may  be,  to  stem  the  flowing  torrent :  and  when  (as,  alas !  is 
too  often  the  case)  all  efforts  are  unavailing,  carry  the  cause  to  the 
Lord.  "It  is  time /or  thee,  Lord,  to  work?"  This  deprecation  does 
not  contradict  the  law  of  love  which  requires  us  to  love,  pray  for, 
and  to  bless  our  enemies;1  for  the  Lord's  people  are  not  angry  for 
their  own  cause,  but  for  His.  David  had  no  regard  to  his  own 
honor,  but  to  God's  law.  He  had  not  injured  his  enemies.  He  had 
labored  to  "overcome  their  evil  with  good."2  He  had  often  wept 
for  their  sins,3  and  prayed  for  their  conversion.4  But  all  was  in 
vain.  'Now,  Lord,  take  the  rod  into  thine  own  hand,  "It  is  time 
for  thee,  Lord,  to  work."'  This  was  true  zeal — zeal  of  the  Spirit, 
not  of  the  flesh.  How  gracious  is  our  God  in  permitting  his  ser- 
vants thus  to  plead  with  him,  and,  as  it  were,  to  give  him  no  rest, 
until0  "  lie  shall  arise,"  and  work,  and  sit  upon  the  throne  of  the 
kingdoms  of  the  earth  ! 

But  why  does  he  not  break  out  with  some  overpowering  mani- 
festation of  his  power?  They  are  "his  sword  and  rod"  for  the 
chastening  of  his  people,6  to  disclipine  their  watchfulness  into  con- 
stant exercise.7  They  are  the  trial  of  their  faith — believing  the 
Lord's  justice  against  apparent  inconsistency,8  and  of  their  patience 
"waiting  the  set  time  of  deliverance.9  Thus  they  become  a  profit- 
able ministry  for  the  Church — and  this  valuable  end  accomplished, 
God  works  his  own  work  upon  them,10  and  "will  avenge  his  own 
elect  speedily."11 

Meanwhile — waiting  for  this  "  little  while,"  let  us  "  live  by  faith."12 
Let  us  be  found  on  the  Lord's  side — -laboring  for  sinners — pleading 
with  tjieir  hardness  and  rebellion  in  our  Master's  name,  and  for 
our  Master's  sake.  Let  all  the  weight  of  personal  exertion  and 
influence,  consistent  example,  and  wrestling  supplication,  be  con- 
centrated in  "  coming  to  the  help  of  the  Lord  against  the  mighty."13 
Let  us  see  to  it,  that,  if  we  cannot  do  what  we  would,  we  do  what 
we  can.14  And  if  at  last  overborne  by  the  torrent  of  ungodliness, 
we  shall  find  our  refuge  and  rest  in  pleading  with  our  Lord  for  the 
honor  of  his  name — "  Remember  this,  that  the  enemy  hath  re- 
proached, O  Lord,  and  that  the  foolish  people  have  blasphemed 
thy  name."15  "My  Spirit  shall  not  always  strive  with  man."16 
Often,  when  He  has  seen  "it  time  for  him  to  work"  have  his 
judgments  made  the  earth  to  tremble.  "Sodom  and  Gomorrah" 
have  "  known  the  power  of  his  anger,  and  are  "  set  forth  for  an  ex- 
ample, suffering  the  vengeance  of  eternal  fire."17  And  when  his 
••  time  to  work"  is  fully  come,  what  is  all  the  resistance  of  earth  and 
hell,  but  as  "setting  the  briers  and  thorns  against  him  in  battle?" 
i{- 1  would"  saith  he,  "  go  through  them.     I  would  burn  them  to- 

i  Matt.  v.  44.  2  ps.  xxxv.  li_i4.  3  Verses  136,  153. 

4  Ps.  lxxxiii.  16.  5  Isaiah  Ixii.  7.  «  Ps.  xvii.  13,  14.     Isa.  x.  5,  6. 

7  Ps.  lix.  11.  s  lb.  lxxiii.  16— 18.  9  Rev.  xiii.  10. 

io  Isaiah  x.  12.  u  Luke  xviii.  8.  ^  Heb.  x.  37,  38. 

13  Juiiges  v.  23.  "  Mark  xiv.  8.  '3  ps.  lxxiv.  78 ;  also  10.  11.  22. 

is  Gen.  vi.  3.  "  Jude  7. 


202  EXPOSITION    OF    PSALM    CXIX. 

get  her.1"  A  word — a  frown — a  look — is  destruction.  "  He  is  wise  in 
heart,  and  mighty  in  strength.  Who  hath  hardened  himself  against 
him,  and  hath  prospered  ?"2     Or  "  who  hath  resisted  his  will  ?"3 

But  what  shall  we  say  of  that  stupendous  work  of  his  hand,  by 
which — when  men  "had  made  void  his  law" — when  no  restrictions 
could  hind,  no  forbearance  win  them — when  he  "saw  that  there 
was  no  man,  and  wondered  that  there  was  no  intercessor,  therefore 
his  arm  brought  salvation  unto  him,  and  his  righteousness,  it 
sustained  him  ?"4  Surely,  if  we  could  conceive  the  hosts  of  heaven 
to  have  taken  up  this  expression  of  ardent  concern  for  the  glory  of 
God,  "  It  is  time  for  thee,  Lord,  to  work" — they  could  little  have 
thought  of  such  a  work  as  this — they  could  never  have  conceived 
to  themselves  such  an  unlooked-for,  combined  display  of  power, 
justice,  and  mercy.  To  set  at  nought  then  this  work — is  it  not  to 
refuse  all  hope — all  remedy  ?  To  persist  in  "  making  void  the  law" 
after  so  magnificent  an  exhibition  of  Almighty  working — must  it 
not  expose  the  transgressors  to  reap  the  fruit  of  their  own  obstinacy, 
and  to  prepare  to  meet  him  as  their  Judge,  whom  they  refuse  to 
receive  as  their  Saviour?  Nor  must  they  wonder,  if  the  Lord's 
people,  with  a  holy  indignation  against  sin,  and  fervent  zeal  for  his 
glory,  should  appeal  to  his  faithfulness  for  the  fulfilment  of  his 
j  udgmen  ts,  "  It  is  time  for  thee,  Lord,  to  work :  for  they  have  made, 
void  thy  law" 

127.   Therefore  I  love  tliy  commandments  above  gold;  yea,  above  fine  gold. 

Therefore  I  love  thy  commandments.  Yes — shall  they  not  have 
double  valuation  in  mine  eyes,  for  the  scorn  and  reproach  which 
the  world  cast  upon  them  ?  They  count  them  dross — /  love  them 
above  gold—  yea,  above  fine  gold.  This  hope,  confidence,  and  idol 
of  the  worldling,5  the  love  of  which  has  been  the  ruin  of  thousands,6 
— is  not  the  commandment  of  God  more  to  be  desired  than  it?7 
"The  merchandise  of  it  is  better  than  the  merchandise  of  silver, 
and  the  gain  thereof  than  fine  gold.  It  is  more  precious  than  rubies: 
and  all  the  things  thou  canst  desire  are  not  to  be  compared  unto 
it."8  Here  has  the  Lord  unlocked  to  us  his  golden  treasure,  and 
enriched  our  souls  with  "the  unsearchable  riches  of  Christ." 

This  image  brings  the  miser  before  us.  His  heart  and  treasure 
are  in  his  gold.  With  what  delight  he  counts  it !  with  what  watch- 
fulness he  keeps  it !  hiding  it  in  safe  custody,  lest  he  should  be 
despoiled  of  that  which  is  dearer  to  him  than  life.  Such  should 
Christians  be :  spiritual  misers :  counting  their  treasure,  which  is 
"  above  fine  gold  /'  and  "  hiding  it  in  their  heart,"9  in  safe  keeping, 

1  Isaiah  xxvii.  4.  2  Job  ix.  4.  3  Rom.  ix.  19.  4  Isa.  lix.  16. 

s  Job  xxxi.  24.  6  1  Tim.  vi.  9,  10.       *  Psalm  xix.  10.  s  prov.  jji.  j^  15. 

9  Verse  11.  Augustine  tells  us  of  himself,  that  while  a  Manichee,  he  slighted  the 
Scripture  for  the  plainness  of  its  style,  which  appeared  to  him  (from  a  false  standard  of 
criticism)  not  to  be  compared  with  the  dignity  of  Ciceronian  eloquence.  (Visa  mihi  est 
indigna  scriptura  quam  Tullianac  dignitati  compararcm.  Confess,  lib.  hi.  cap.  5.)  But 
after  his  blessed  acquaintance  with  Christ,  though  Tully  was  still  read  with  pleasure, 
yet  this  tiling  alone,  said  he,  abated  his  former  interest — that  the  name  of  Christ  icas  not 
there.     Lib.  iii.  4. 


verse  128.  203 

where  the  great  despoiler  shall  not  be  able  to  reach  it.  Oh,  Chris- 
tians! how  much  more  is  your  portion  to  you  than  the  miser's 
treasure  !  Hide  it ;  watch  it ;  retain  it.  You  need  not  be  afraid  of 
covetousness  in  spiritual  things :  rather  "  covet  earnestly"1  to  in- 
crease your  store  :  and  by  living  upon  it,  and  living  in  it,  it  will 
grow  richer  in  extent,  and  more  precious  in  value. 

But  have  1  through  Divine  grace  been  enabled  to  withdraw  my 
love  from  the  unworthy  objects,  which  once  possessed  it ;  and  to  fix 
it  on  that  which  alone  offers  satisfaction?  Let  me  attempt  to  give 
a  reason  to  myself  of  the  high  estimation  in  which  I  hold  it  as  in- 
finitely transcending  those  things  which  the  world  ventures  their 
all — even  their  temporal  happiness — to  obtain.  "  Therefore  I  love 
the  commandments  of  God  above  gold:  yea,  above  fine  gold" — 
because,  while  the  world,  and  my  own  heart  have  only  combined  to 
flatter  me,  they  have  discovered  to  me  my  real  state,  as  a  self- 
deceived,2  guilty,3  defiled4  sinner  before  God  :  because  they  have 
been  as  a  "schoolmaster  to  bring  me  to  Christ"5 — the  only  remedy 
for  sin,  the  only  rest  for  my  soul.  "  /  love  them ;"  because  they 
have  often  supplied  wholesome  reproofs  in  my  wanderings ;  and 
plain  directions  in  my  perplexity.  "  I  love  them:"  because  they 
restrict  me  from  that  which  would  prove  my  certain  ruin  ;  and  be- 
cause in  the  way  of  obedience  to  them,  the  Lord  has  "  accepted  me 
with  my  sweet  savor."6  Should  I  not.  "  love  them  ?"  Can  "  gold, 
yea, fine  gold"  offer  to  me  blessings  such  as  these?  Can  it  heal 
my  broken  heart  ?  Can  it  give  relief  to  my  wounded  spirit  ?  Has 
it  any  peace  or  prospect  of  comfort  for  me  on  my  death-bed?  And 
what  cannot — what  has  not — what  will  not — the  precious  word  of 
God  do  at  that  awful  season  of  trial  ?  O  my  God.  I  would  be 
deeply  ashamed,  that  "  I  love  thy  commandments"  so  coldly — that 
they  are  so  little  influential  upon  my  conduct — that  they  so  often 
give  place  to  objects  of  comparative  nothingness  in  thy  sight.  O 
that  my  heart  might  be  wholly  and  habitually  exercised  in  them, 
that  I  may  find  the  "  work  of  righteousness,  quietness,  and  assurance 
forever  ?"7 

128.   Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  be  right;  and  1 
hate  every  false  way. 

The  general  contempt  of  religion  acts  upon  the  Christian's  judg- 
ment no  less  than  upon  his  affections.  Is  wickedness  breaking 
loose,  to  make  void  the  law  ?  Therefore  he  esteems  it  to  be  right. 
His  judgment — instead  of  being  shaken — is  more  determined.  How 
beautiful  is  it  to  see  the  leaven  of  grace  pervading  the  whole  man ! 
In  the  fervor  of  his  heart  he  "  loves  the  commandments  even  above 
fine  gold;"  but  yet  his  "love  will  abound  yet  more  and  more  in 
knowledge  and  in  all  judgment."*  His  is  an  intelligent  and 
■universal  regard  to  them — "  esteeming  all  the  precepts  concerning 
all  things  to  be  right."     This  constitutes  his  separate  and  exclu- 

i  1  Cor.  xii.  31.  2  Rom.  vii.  9.  3  jamcs  ii.  10.  *  Rom.  vii.  14. 

5  Gal.  iii.  24.  6  Ezek.  xx.  41.     Comp.  Isa.  Ixiv.  5.  7  Isa.  xxxii.  17. 

8  Phil.  i.  9. 


204  EXPOSITION    OF    PSALM    CXIX. 

sive  character.  He  is  readily'  known  from  the  thoughtless  worldling-. 
But  his  difference  from  the  professor,  though  really  as  marked  in  the 
sight  of  God,  is  far  less  perceptible  to  general  observation.  Con- 
sisting more  in  the  state  of  heart,  than  in  any  external  mark 
of  distinction,  it  is  often  only  within  the  ken  of  that  eye,  whose  sov- 
ereign prerogative  it  is  to  "  search  the  heart,"1  and  to  "  weigh  the 
spirits."2 

Many  profess  to  "  esteem  the  precepts  to  be  right"  so  far  as  they 
inculcate  the  practice  of  those  moral  virtues,  of  which  they  may 
present  some  faint  exhibition,  and  demand  the  abandonment  of 
those  sins,  from  the  external  influence  of  which  they  may  have 
been  delivered.  -But  when  they  begin  to  observe  the  "exceeding 
breadth  of  the  commandment"3 — how  it  takes  cognizance  of  the 
heart,  and  enforces  the  renunciation  of  the  world,  the  crucifixion  of 
sin,  and  the  entire  surrender  of  the  heart  unto  God ;  this  searching 
touchstone  separates  them  from  the  Church,  and  exposes  to  open 
day  the  brand  of  hypocrisy  upon  their  foreheads.  "  Herod  did  many 
things."4  And  so  the  enemy  still  will  allow  a  partial  subjection  to 
the  precepts.  But — as  he  well  knows — one  sin  holds  us  his  captive 
as  well  as  a  thousand.  The  wilful  contempt  of  one  precept  is  the 
virtual  rejection  of  all.  All,  therefore—  not  many — is  the  Chris- 
tian's word.  He  fails  in  some — yea,  in  all — but  all  are  the  objects 
of  his  supreme  regard — every  duty,  and  every  circumstance  and 
obligation  of  duty* — the  evangelical  as  well  as  the  moral  precepts — 
teaching  him  to  renounce  himself  in  every  part  (his  sins  as  a  source 
of  pleasure,  and  his  duties  as  a  ground  of  dependence):  and  to  be- 
lieve in  the  Son  of  God  as  the  only  ground  of  hope.6  He  never 
complains  of  the  strictness  of  the  precepts ;  but  he  is  continually 
humbled  in  the  recollection  of  his  nonconformity  to  them.  "  Every 
way"  however  pleasing  to  the  flesh,  that  is  opposed  to  the  revealed 
will  of  God,  is  " hated"  as  "false"  in  itself,  and  "false"  to  his  God. 
This  "  godly  sincerity"  will  apply  to  every  part  of  the  Christian 
Directory.  So  that  any  plea  for  the  indulgence  of  sin  (as  if  it  ad- 
mitted of  palliation,  or  was  compensated  by  some  surplus  duty,  or 
allowed  only  for  some  temporary  purpose)  or  any  wilful  shrinking 
from  the  universality  of  obedience — Wots  out  all  pretensions  to 
uprightness  of  heart.  If  holiness  be  really  loved,  it  will  be  loved 
for  its  own  sake;  and  equally  loved  and  followed  in  every  part.1 
By  this  entire  "  approval  of  things  that  are  excellent,"  we  shall  "  be 
sincere  and  without  offence  unto  the  day  of  Christ."8 

O  my  soul,  canst  thou  abide  this  close  test?  Hast  thou  as  much 
regard  to  the  precepts,  as  to  the  privileges  of  the  Gospel  ?  Is  no 
precept  evaded,  from  repugnance  to  the  cross  that  is  entailed  to  it? 
Is  no  secret  lust  retained?  Art  thou  content  to  let  all  go?  If  my 
hatred  of  sin  is  sincere,  I  shall  hate  it  more  in  my  own  house  than 
abroad  ;  I  shall  hate  it  most  of  all  in  my  own  heart.     Here  lies  the 

i  Jer.  xvii.  10.  2  Prow  xvi.  2.  3  Verse  9G. 

4  Mark  vi.  20.  s  Luke  i.  6.  6  1  John  iii.  23.     John  vi.  29. 

1-2  Cot.  vu.  I.  s  Phil.  i.  10. 


verse  129.  205 

grand  seat  of  hypocrisy.  And  therefore  may  the  great  Searcher 
of  hearts  enable  me  to  search  into  its  depths  !  May  I  take  the 
lamp  of  the  Lord  to  penetrate  into  its  dark  interior  hiding-places  of 
evil !  May  I  often  put  the  question  to  my  conscience,  '  What  does 
the  Omniscient  "Observer  of  men''  know  of  my  heart?'  Perhaps 
at  the  time  that  the  Church  hold  my  name  in  esteem,  the  voice  of 
conscience,  as  the  voice  of  God,  may  whisper  to  me.  "That  which 
is  highly  esteemed  among  men  is  an  abomination  in  the  sight  of 
God."1  Some  false  way,  yet  undetected  within,  may  keep  me  lifeless 
and  unfruitful  in  the  midst  of  the  quickening  means  of  grace.  Let 
me  look  into  my  house — my  calling— my  family — my  soul;  and  in 
the  course  of  this  search  how  much  matter  will  be  found  for  prayer, 
contrition,  renewed  determination  of  heart,  and  dependence  upon 
my  God  !  ':  O  that  my  ways  ivcre  directed  to  keep  thy  statutes! 
I  will  keep  thy  statutes;  O  forsake  me  not  utterly  P*  And  oh! 
let  my  spirit  be  wounded  by  every  fresh  discovery  of  sin.  Let  my 
soul  bleed  under  it.  But  specially  and  instantly  let  me  apply 
to  the  "  fountain  opened  for  sin  and  uncleanness."  Here  let  me 
wash  my  soul  from  the  guilt  of  sin,  and  regain  my  peace  with  God. 
And  to  him,  who  opened  this  fountain,  let  me  also  repair  for  a  large 
supply  of  spiritual  strength.  May  his  power  and  grace  sharpen 
mv  weapons  for  the  spiritual  conflict,  until  every  secret  iniquity  is 
overcome,  and  forever  dispossessed  from  my  heart ! 

Aud  just  as  sin — besides  its  guilt — brings  its  own  misery ;  so 
does  this  whole-hearted  purity  carry  with  it  its  own  happiness. 
Can  I  forget  the  time  when,  under  Divine  grace  and  teaching,  I 
made  a  full  presentment  of  myself3 — when  I  began  to  estimate 
myself  as  a  hallowed,  devoted  thing — sacred — set  apart  for  God  ? 
Was  not  this  the  first  sunshine  of  my  happiness?  Nor  was  this 
offering  made  with  momentary  excitement,  notional  intelligence, 
forced  acquiescence,  or  heartless  assent.  My  judgment  accorded 
with  the  choice  of  my  heart.  All  was  right  in  his  precepts.  All 
that  was  contrary  to  them  was  abominable.  And  will  not  this  form 
the  essence  of  the  happiness  of  heaven,  where  every  aspiration — 
every  motion — every  pulse  of  the  glorified  soul — in  the  eternity  of 
life — will  bear  testimony  to  the  holiness  of  the  service  of  God  ?4 


PART    XVII. 

129.   Thy  testimonies  are  wonderful;  therefore  doth  my  soul  keep  them. 

Can  the  professor  make  this  acknowledgment?  He  knows  only 
the  letter — the  shell,  which  excites  no  interest.  Yet  hidden  from 
his  eye  is  an  unsearchable  depth,  which  will  make  the  believer  a 

1  Luke  xvi.  15.  2  Verses  5,  8.  3  See  Rom.  xii.  1.  *  Rev.  xv.  3. 


206  EXPOSITION    OF    PSALM    CXIX. 

learner  to  the  end  of  his  life.  Even  he.  who  "  was  caught  up  into 
paradise,  and  heard  unspeakable  words,  which  it  is  not  lawful  for 
a  man  to  utter,"1  was  brought  to  this  adoring  contemplation.  "  O 
the  depths  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God  !"2  Every  way  indeed  is  this  revelation  worthy  of  him,  the 
first  letter  of  whose  name  is  "Wonderful."3  It  lays  open  to  the 
heaven-iaught  soul,  what  "eye  hath  not  seen,  nor  ear  heard, 
neither  hath  entered  into  the  heart  of  man."4  Think  of  the 
Creator  of  the  world  becoming  a  creature — yea,  "  a  curse  for"s 
man.  Think  of  man — guilty  and  condemned  — made  just  with 
God  by  a  righteousness  not  his  own.6  Think  of  God  bringing  out 
of  the  ruinous  fall  more  glory  to  himself,  and  more  happiness  to 
man,  than  from  his  former  innocence — in  the  display  of  his  mercy 
— the  glory  of  his  justice,  and  the  investment  of  sinners — not,  as 
before,  with  a  creature's  righteousness,  security,  and  reward,  but 
with  his  own  righteousness.7  guardianship,8  and  glory.9  Think 
how  "  the  way  into  the  holiest  of  all  is"  thus  "  made  manifest."10 
Think  how  abounding  grace  is  the  death  as  well  as  the  pardon  of 
sin11 — the  present  as  well  as  the  everlasting  life  of  the  soul.12 
These  are  among  the  stupendous  discoveries  of  the  sacred  book, 
that  bow  the  humble  and  reflecting  mind  to  the  confession,  "  Thy 
testimonies  are  wonderful!"  Let  us  therefore  join  with  the 
Apostle,  in  "  bowing  our  knees  to  the  God  and  Father  of  our  Lord 
Jesus  Christ" — that  we  "  might  be  able  to  comprehend  with,  all 
saints"  (for,  blessed  be  God  !  the  privilege  is  common  to  all  his 
people)  "  what  is  the  breadth,  and  length,  and  depth,  and  height : 
and  to  know  the"  unsearchable  "love  of  Christ,"13  "in  whom  are 
hid  all  the  treasures  of  wisdom  and  knowledge."14 

And  how  delightful  is  the  recollection  of  these  "testimonies" 
being  our  "  heritage  forever  /"15  For  they  are  not  less  "wonder- 
ful" in  their  practical  fulness,  than  in  their  deep  unfathomable 
mysteries  of  love.  Such  is  the  infinite  enlargement  of  this  "her- 
itage," that  he,  who  foreknew  every  thought  that  would  find  an 
entrance  into  the  minds  of  his  people,  has  here  secretly  laid  up 
seasonable  direction  and  encouragement  for  every,  even  the  most 
minute,  occasion  and  circumstance  of  need.  Here  again  is  wrap- 
ped up,  in  words  fitted  by  wisdom  to  receive  the  revelation,  all  that 
intercourse  between  God  and  man,  throughout  all  ages  of  the 
Church,  which  is  treasured  up  in  the  vast  unsearchable  depository 
of  the  Divine  mind  and  purpose.  Can  we  then  forbear  repeating 
the  exclamation,  "  Thy  testimonies  are  wonderful  ?" 

But  it  is  not  enough  to  '  adore  the  fulness  of  Scripture  :'16  We 
must  seek  to  imbibe  and  exhibit  its   practical   influence.     Holy 

1  2  Cor  xii.  4.  2  Rom.  xj.  33.  3  Tsa.  ;x.  g.  *  1  Cor.  ii.  9. 

s  John  i.  1—3,  14,  with  Gal.  iii.  13.     Phil.  ii.  6—8.  «  Rom.  iii.  1'.)— 22. 

1  .lor.  xx iii.  0.     1  Cor.  i.  30.  «  John  vi.  39  ;  x.  28.     Col.  iii.  3,  4. 

9  John  xvii.  21—24.     Rev.  iii.  21.  '°  Hob.  ix.  8,  with  x.  19,  20. 

11  Rom.  v.  20,  with  vi.  1 — 6.  '2  John  iv.  14;  vi.  57;  xiv.  6,  19. 

13  Eph.  iii.  11,  18,  19.  14  Col.  ii.  3.  ]5  Verse  111. 

1S  'Adoro  plenitudinem  Scripturarum,'  was  the  exclamation  of  Tertullian — 'in  which 


verse  129.  207 

admiration  of  the  "  testimonies'''  will  kindle  spiritual  devotedness 
to  them,  "  Therefore  doth  my  soul  keep  them."  The  stamp  of 
Divine  authority  upon  them,  while  it  deepens  our  reverence,  com- 
mands our  steady  and  cheerful  obedience.  To  keep  them  is  our 
privilege,  no  less  than  our  obligation  ;  and  in  this  path  we  shall 
delight  to  persevere  to  the  end. 

But  how  affecting  is  the  thought  of  the  mass,  who  look  at  these 
wonders  with  a  careless  or  unmeaning  eye,  unconscious  of  their 
interesting  import !  They  pass  by  the  door  of  the  treasury,  hardly 
condescending  to  look  aside  into  it :  or  only  taking  a  transient 
glance,  which  comprehends  nothing  of  its  inexhaustible  stores. 
"  /  have  written  to  them"  saith  the  Lord,  "  the  great  things  of 
my  law  :  bat  they  are  counted  as  a  strange  tiling.^1  But  far 
more  wonderful  is  it,  that  we,  enlightened,  in  answer  to  prayer,2 
with  "  the  Spirit  of  wisdom  and  revelation"3 — should  often  be  so 
indifferent  to  the  mysteries  of  redeeming  love  here  unfolded  before 
us,  and  should  experience  so  little  of  their  practical  influence  !  Oh  ! 
let  the  recollection  of  our  indolence,  and  want  of  conformity  to 
them,  never  cease  to  humble  us.  Let  us  not  enter  into  the  tes- 
timonies as  a  dry  task,  or  an  ordinary  study  ;  but  let  us  con- 
centrate our  minds,  our  faith,  humility,  and  prayer,  in  a  more 
devoted  contemplation  of  them.  Every  such  exercise  will  extend 
our  view  of  those  parts,  with  which  we  had  conceived  ourselves  to 
have  been  competently  acquainted  :  opening  a  new  field  of  won- 
ders on  every  side,  far  beyond  our  present  contracted  apprehen- 
sions.4 

And  can  any  joy  be  imagined  so  sublime  as  the  adoring  contem- 
plation of  this  revelation  1     It  reflects  even  to  angels  a  new  and 

posture  of  holy  admiration,'  said  the  deeply  learned  and  pious  Dr.  Owen,  'I  desire  my 
mind  may  be  found  while  I  am  in  this  world.' 

'  What  do  I  not  owe  to  the  Lord  for  permitting  me  to  take  a  part  in  the  translation  of 
his  word1?  Never  did  I  see  sucli  wonders,  and  wisdom,  and  love,  in  the  blessed  book, 
as  since  I  have  been  obliged  to  study  every  expression;  and  it  is  a  delightful  reflection, 
that  death  cannot  deprive  us  of  the  pleasure  of  studying  its  mysteries.' — Marty tt-'s  Life, 
p.  271.  The  same  testimony  was  given  by  a  kindred  spirit  employed  in  the  same  work. 
Shortly  before  his  death.  Dr.  Buchanan,  giving  to. a  friend  some  details  of  his  laborious 
revisions  of  his  Syriae  Testament,  suddenly  stopped  and  burst  into  tears.  On  recovering 
himself,  he  said,  '  I  am  not  ill,  but  I  was  completely  overcome  with  the  recollection  of  the 
delight  which  I  had  enjoyed  in  this  exercise.  At  first  I  was  disposed  to  shrink  from  the 
task  as  irksome,  and  apprehended  that  I  should  find  even  the  Scriptures  fail  by  the  fre- 
quency of  this  critical  examination.  But  so  far  from  it,  every  fresh  perusal  seemed  to 
throw  fresh  light  on  the  word  of  God,  and  to  convey  additional  joy  and  consolation  to 
my  mind.'  '  How  delightful,'  observes  his  biographer,  '  is  the  contemplation  of  a  servant 
of  Christ  thus  devoutly  engaged  in  his  heavenly  Master's  work,  almost  to  the  very  mo- 
ment of  his  transition  to  the  Divine  source  of  light  and  truth  itself!' 

i  Hosea  vnf.  IS.  »  See  verse  18.  3  Eph.  i.  17,  IB. 

4  Augustine  found  this  so  experimentally  true,  that  he  tells  us,  'that  though  he  should 
with  better  capacity  and  greater  diligence  study  all  his  life-time,  from  the  beginning  of 
his  childhood  to  decrepit  age,  nothing  else  but  the  Holy  Scriptures  ;  yet  they  are  so  com- 
pacted and  thickly  set  with  truths,  that  he  might  daily  learn  something  which  before  he 
knew  not.' — Aug.  Epis.  To  this  truth  the  late  venerable  Antistes  Hess  set  his  seal  at 
the  age  of  eighty-six,  when  he  informed  a  young  missionary  to  the  Jews,  that  '  for  sev- 
enty years  the  word  of  God  had  been  the  daily  object  of  his  unremitting  researches;  and 
that  still  he  discovered  in  it  new  traces  of  the  mysterious  love  and  wisdom  of  God.' — 
Jewish  Expositor,  Nov.  1825. 


208  EXPOSITION    OF    PSALM    CXIX. 

glorious  manifestation  of  their  God.1  It  engages  their  every  faculty 
with  intense  admiration  and  delight.2  And  while  they  behold  and 
worship  with  self-abasement,  their  obedience  is  lively.  "  With 
twain  he"  (the  seraphim  before  the  throne)  "covered  his  face,  and 
with  twain  lie  covered  his  feet,  and  with  twain  he  did  fly."3  Thus 
may  we  study  the  same  lessons,  and  with  the  same  spirit !  May 
our  contemplation  humble  us  in  the  dust,  and  animate  us  in  the 
service  of  our  God  !  "  Thy  testimonies  are  wonderful ;  therefore 
doth  my  soul  keep  them" 

130.   The  entrance?  of  thy  icords  givelh  light ;  it  givelh  understanding  to  the 

simple. 

1  So  "  Wonderful  are  thy  testimonies"  gracious  God,  that  even 
by  touching  as  it  were  only  their  threshold,  "  the  entrance  of  thy 
words  giveth  light  and  understanding  unto''  my  heart.  The 
study  commenced  in  simplicity  and  prayer,  opens  an  "  entrance" 
to  the  first  dawning  "  light"  of  the  word  into  the  soul ;  often  only 
sufficient  to  make  darkness  visible,  but  still  "  shining  more  and 
more  unto  the  perfect  day.'*5  Indeed  all  the  spiritual  light  known 
in  this  dark  world  has  flowed  from  the  word,  forcing  its  "  entrance" 
like  the  beams  of  the  sun,  upon  the  opening  eyes  of  "  a  man  that 
was  born  blind."  It  is  a  most  striking  instance  of  Divine  con- 
descension, that  this  word — so  "  wonderful"  in  its  high  and  heav- 
enly mysteries- — should  yet  open  a  path  so  plain,  that  the  most 
unlearned  may  find  and  walk  in  it.6  Indeed  the  entrance  of  the 
word  into  unintellectual  and  uncultivated  minds,  often  gives  an 
enlargement  and  elevation  of  thought  which  is  the  earnest  of  the 
restoration  of  man  to  his  original  glory,  when  doubtless  every 
mental  as  well  as  spiritual  faculty  was  ':  filled  with  all  the  fulness 
of  God."7  So  astonishing  is  the  power  of  this  heavenly  light,  that 
from  any  one  page  of  this  holy  book,  a  child  or  even  an  idiot,  under 
heavenly  teaching,  may  draw  more  instruction  than  the  most  acute 
philosopher  could  ever  obtain  from  any  other  fountain  of  light ! 
Nay — he  may  acquire  a  more  intelligent  perception  of  its  contents, 
than  the  student,  untaught  by  the  Spirit  of  God,  who  may  have 
devoted  to  its  study  the  persevering  industry  of  many  successive 
years.  For  very  possible  is  it  to  be  possessed  of  all  the  treasures 
of  literature,  and  yet  to  remain  in  total  ignorance  of  everything 
that  is  most  important  for  a  sinner  to  know.8  The  Apostle's  par- 
adox unfolds  the  secret,  "If  any  man  among  you  seemeth  to  be 

i  Eph.  iii.  10.  2  See  1  Pet.  i.  12.  3  Isa.  vi.  2.  *  "  Opening."—  Ainsuorth. 

5  Prov.  iv.  18.  "  Isaiah  xxxv.  8.  »  Eph.  iii.  19.     Comp.  Col.  iii.  10. 

8  '  A  very  extraordinary  thing,'  said  one,  'if  I,  who  have  read  the  Bible  over  and  over 
in  the  original  languages,  have  studied  it  day  and  night,  and  have  written  criticism  and 
comments  on  it — a  very  extraordinary  thing  that  1  should  not  be  able  to  understand  that 
meaning  in  the  Scriptures,  which  is  said  to  be  so  plain,  that  a  "  wayfaring  man,  though 
a  fool,  shall  not  err  in  the  discovering  of  it.'  And  so  it  is  extraordinary,  until  we  open 
the  Bible;  and  there  we  Bee  the  &Ct  explained.  The  man  who  approaches  the  word  of 
God  in  his  own  wisdom,  shall  not  find  what  the  "  fool"  will  discover  under  the  teaching 
of  Divine  wisdom.  "For  it  is  written,  I  will  destroy  the  wisdom  of  the  wise,  and  will 
bring  to  nothing  the  understanding  of  the  prudent;"  and  "  God  hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise." — Cecil's  Remains. 


verse  130.  209 

wise  in  this  world,  let  him  become  a  fool,  that  he  may  be  wise."1 
We  do  not  mean  to  disparage  human  wisdom  ;  but  it  is  the  pride 
of  wisdom,  so  opposed  to  the  simplicity  of  the  Gospel,  which  pre- 
vents us  from  "  sitting  at  the  feet  of  Jesus,  and  hearing  his  word." 
It  makes  the  teacher  instruct  in  "  the  words  of  man's  wisdom," 
rather  than  in  the  knowledge  of  "  Christ  and  him  crucified  ;"2  and 
hinders  the  learner  from  receiving  Christ  in  the  light  and  love  of 
the  truth. 

It  is  painful  to  remember  how  much  light  may  be  shining  around 
us  on  every  side,  without  finding  an  "  entrance"  into  the  heart. 
"  The  light  shineth  in  darkness  ;  and  the  darkness  comprehended 
it  not."3  Not  only  the  pride  of  human  reason,  but  the  love  of  sin, 
shuts  out  the  light,  "  Men  love  darkness  rather  than  light,  because 
their  deeds  are  evil."4  And  thus  because  "  the  eye  is  evil,  the 
whole  body  is  full  of  darkness  ;"  and  "  if  the  light  that  is  in  them 
is  darkness,  how  great  is  that  darkness  !"5  Most  awful  is  the  view 
given  us  of  the  conflict  between  the  contending  powers  of  light  and 
darkness — "  The  god  of  this  world  blinding  the  eyes  of  them  that 
believe  not,  lest  the  light  of  the  glorious  Gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them" — the  Almighty  God 
resisting  his  hateful  influence,  and  shining  into  the  hearts  "  of  his 
people,  '  to  give  the  light  of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ."0  How  necessary  is  it  to  watch 
vigilantly  against  the  pride  that  "  rebels  against  the  light,"7  and 
the  indifference  that  neglects  to  cherish  it !'  How  much  more 
"  entrance"  would  have  been  given  to  the  word,  and  consequently 
how  much  clearer  would  have  been  the  diffusion  of  light  in  the 
soul,  were  we  as  earnest  and  diligent  in  secret  prayer  for  heavenly 
teaching,  as  we  are  accustomed  to  be  in  the  public  hearing  of  the 
word  ! 

But  the  enthusiast  is  not  satisfied  with  the  light  of  the  word. 
The  delusion  of  his  own  heart  dreams  of  a  light  within — an  im- 
mediate revelation  of  the  Spirit,  independent  of  the  word.  It  can- 
not however  be  safe  to  separate  the  light  of  the  Spirit  from  the 
light  of  the  word.  The  word  indeed  moves  in  subserviency  to  the 
Spirit ;  but  the  light  of  the  Spirit  is  nowhere  promised  separate 
from  the  word.  If  it  does  not  always  guide  directly  by  the  word  ; 
yet  it.  is  only  manifested  in  the  direction  of  the  word.  The  word 
is  in  the  matter,  if  not  in  the  mode  ;  and,  though  the  Spirit  may 
by  immediate  light  direct  us  to  any  path  of  duty,  yet  it  is  invariably 
to  that  path,  which  had  been  previously  marked  by  the  light  of  the 
word.  Thus  the  Spirit  and  the  word  conjointly  become  our  guide 
— the  Spirit  enlightening  and  quickening  the  word — and  the  word 
evidencing  the  light  of  the  Spirit.  Nor  will  their  combined  in- 
fluence ever  leave  the  church  of  God,  until  she  has  joyfully  and 
completely  entered  into  Immanuel's  land,  where  she  shall  need  no 

•  1  Cor.  iii.  18.  2  Compare  lb.  ii.  1—4. 

3  John  i.  5,  "apprehended  it  not." — Scott.     "  Admitted  it  not." — Campbell. 
<  John  iii.  19,  '20.         5  Matt.  vi.  23.  G  Comp.  2  Cor.  4— 6.  i  Job  xxiv.  13. 

14 


210  EXPOSITION    OF    PSALM    CXIX. 

other  light,  than  that  of  the  glory  of  God,  and  of  the  Lamb,  which 
shall  shine  in  her  forever.1 

But — Reader — rest  not  satisfied  with  whatever  measure  of  light 
may  have  been  hitherto  vouchsafed.  Seek  that  the  word  may 
have  "  an  entrance  ministered  unto  you  abundantly."  The  most 
advanced  believer  is  most  ready  to  acknowledge,  how  much  of  the 
word  yet  remains  unexplored  before  him.2  Cultivate  the  disposi- 
tion of  simplicity — the  spirit  of  a  "  little  child"3 — willing  to  receive, 
embrace,  submit  to,  whatever  the  revelation  of  God  may  produce 
before  you.  There  will  be  many  things  that  we  do  not  under- 
stand ;  but  there  is  nothing  that  we  shall  not  believe.  "  Thus 
saith  the  Lord — -"  is  sufficient  to  satisfy  reverential  faith.  To  this 
spirit  the  promise  of  heavenly  light  is  exclusively  made,  "  The 
testimony  of  the  Lord  is  sure,  making  wise  the  simple.  The 
meek  will  he  guide  in  judgment ;  the  meek  will  he  teach  his 
way."4  It  is  beautiful  to  see  a  man,  like  Solomon,  endued  with 
enlarged  powers  of  mind5 — acknowledging  himself  to  be  a  little 
child  ;6  afraid  of  trusting  in  his  own  light ;  and  seeking  instruc- 
tion from  above.  But  never  will  a  proud  unhumbled  mind  know 
the  benefit  of  this  Divine  instruction.  To  such  a  student,  the 
Bible  must  ever  be  a  dark  book  ;  since  it  is  its  very  design  to  de- 
stroy that  disposition  which  he  brings  to  the  inquiry.  That  knowl- 
edge, therefore,  which  is  unable  to  direct  our  way  to  heaven — nay, 
which  by  closing  the  avenues  of  spiritual  light,  obstructs  our  en- 
trance thither,  is  far  more  a  curse  than  a  blessing.  Far  more 
glorious  is  the  simplicity  of  the  word  than  the  wisdom  of  the 
world. 

"In  that  hour  Jesus  rejoiced  in  spirit,  and  said  ;  I  thank  thee, 
O  Father,  Lord  of  heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babes :  even  so,  Father,  for  so  it  seemed  good  in  thy  sight.1''1 

131.   /  opened  my  mouth,  and  panted;  for  I  longed  for  thy  commandments. 

When  the  a  wonderful"  character  of  God's  "  testimonies"  is 
apprehended  ;  and  when  their  "  entrance  has  given  light  to  the 
soul:"  something  far  beyond  ordinary  affection  and  desire  is  ex- 
cited. A  thirsty  man — burning  with  inward  heat  on  a  sultry  day, 
and  "  opening  his  mouth,  and  ■panting"  for  some  alleviation  of  his 
thirst — is  a  fine  image  of  the  child  of  God  intensely  longing  for 
the  attainment  of  his  object.  Or,  if  we  suppose  before  us  the  man 
nearly  exhausted  by  the  heat  of  his  race,  and  "  opening  his  mouth, 
and  panting"  to  take  in  fresh  breath  to  renew  his  course  ;  so 
would  the  believer  "rejoice,"  like  the  sun,  to  "  run  his  heavenward 
race."8  He  cannot  satisfy  himself  in  his  desires.  The  motions  of 
his  soul  to  his  God  are  his  life  and  his  joy.  It  is  a  spring  of  per- 
petual motion  beating  within — perpetual  because  natural — -not  a 

1  See  Rev.  xxi.  23.  2  See  the  testimonies  cited  in  the  notes  on  the  preceding  verse. 

3  Matt,  xviii.  3.  4  Ps.  xix.  7;  xxv.  9.  s  1  Kings  iv.  39 — 34         6  II).  iii.  7. 

T  Luke  x.  21.  8  Ps.  xix.  5.     For  another  illustration,  see  Job  xxix.  23. 


VERSE    131.  211 

rapture,  but  a  habit — a  principle,  having  indeed  its  faintings,  and 
its  sickness,  but  still  returning  to  its  original  spring  of  life  and 
vigor.  It  seems  as  if  the  soul  could  never  draw  in  enough  of  the 
influences  of  the  spiritual  life.  Its  longings  are  insatiable — as 
if  the  heart  would  "  break  with"1  the  overpowering  strength  of  its 
own  desires,  until  at  length  wearied  with  the  conflict,  the  believer 
"  opens  his  month,  and  pants''  to  fetch  in  a  fresh  supply  of  in- 
vigorating grace.  He  enjoys  "a  little  reviving"2  in  his  Lord's 
commandments  ;  enjoying  the  Lord  himself  as  his  well-spring  of 
refreshment.3 

Hear  the  man  of  God  elsewhere  giving,  or  rather  attempting  to 
give,  expression  to  his  "pantings."  "As  the  heart  panteth  after 
the  water-brooks,  so  panteth  my  soul  after  thee,  O  God.  My  soul 
thirsteth  for  thee  ;  my  flesh  longeth  for  thee  in  a  dry  and  thirsty 
land  where  no  water  is.  I  stretch  forth  my  hands  unto  thee  ;  my 
soul  thirsteth  after  thee  as  a  thirsty  land."4  Thus  did  Job  "open 
his  month,  and  pant."  "O  that  I  knew  where  I  might  find  him  ! 
that  I  might  come  even  unto  his  seat  !"s  And  the  church— pour- 
ing out  her  heart  before  the  Lord,  "With  my  soul  have  I  desired 
thee  in  the  night ;  yea,  with  my  spirit  within  me  will  I  seek  thee 
early."6  St.  Paul  also  describes  the  same  intenseness  of  his  own  de- 
sire, "  Not  as  though  I  had  already  attained,  either  were  already 
perfect ;  but  I  follow  after,  if  that  I  may  apprehend  that  for  which 
also  I  am  apprehended  of  Christ  Jesus.  Brethren,  1  count  not 
myself  to  have  apprehended ;  but  this  one  thing  I  do ;  forgetting 
those  things  which  are  behind,  and  reaching  forth  unto  those  things 
which  are  before,  I  press  towards  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus.'"7  But  amidst  all  these  examples, 
and  infinitely  beyond  them  all — behold  the  ardor  of  our  blessed 
Master  in  his  work.  Such  was  the  "panting'1  of  his  heavenly 
desire,  that,  when  "  wearied  with  his  journey,"  and  "  sitting  at 
Jacob's  well,"  he  forgot  even  his  natural  want  for  his  thirsty  frame, 
in  the  joyous  conversion  of  a  lost  sinner  to  himself.8 

And  thus  must  our  affections  be  fully  engaged.9  The  soul  must 
be  kept  open  to  heavenly  influence  ;  so  that,  when  the  Lord  touches 
us  with  conviction,  inclines  our  hearts  to  himself,  and  constrains 
us  to  his  service,  we  may  be  ready  to  "  exercise  ourselves  unto 
godliness,"10  in  receiving,  cherishing,  and  improving  the  heavenly 
"  longing  after  his  commandments ;"  and  may  "open  our  mouths, 
and  pantv  for  more  advanced  progress  in  them.  We  look  not  so 
much  to  the  quantity,  as  to  the  activity  of  faith  ;  always  at  work, 
stirring  up  a  holy  fire  within,  for  the  utmost  stretch  of  human  at- 
tainment ;  like  men  of  large  projects  and  high  determinations,  still 

i  Verse  20.  2  Ezra  ix.  8.  3  See  on  verse  20. 

4  Ps.  xlii.  1 ;  lxiii.  1 ;  cxliii.  6.  5  Job  xxiii.  3.  6  Isaiah  xxvi.  9. 

»  Phil.  iii.  12—14.  s  jonn  iv.  6,  31—34. 

9  '  Be  always  displeased  with  what  thou  art,  if  thou  desirest  to  attain  to  what  thou  art 
not ;  tor  where  thou  hast  pleased  thyself,  there  thou  abidest.  But  if  thou  sayest,  '  I  have 
enough,'  thou  perishest.  Always  add— always  walk — always  proceed.  Neither  stand 
still,  nor  go  back,  nor  deviate.' — Augustine.  10  1  Tim.  iv.  7. 


212  EXPOSITION    OF    PSALM    CXIX. 

aspiring-  to  know  more  of  God,  both  in  the  enjoyment  of  his  love, 
and  in  conformity  to  his  will.  And  shall  we  be  ashamed  of  these 
feelings?  Shall  we  not  rather  be  deeply  humbled,  that  we  know 
so  little  of  them — encouraged,  if  we  have  any  springing  of  them 
— alarmed,  if  we  be  utterly  destitute  of  their  influence?  Shall 
we  not  be  " opening  our  mouth,  and  panting"  when  any  new 
path  of  service  is  opened  before  us  ?  For  if  we  are  content  to  be 
strangers  to  this  "  longing''''  after  God — this  readiness  for  duty ; 
what  else  can  be  expected,  but  "  sliding  back  from  the  Lord  by  a 
perpetual  backsliding?"1  Growing  in  sin,  declining  in  love,  and 
gradually  relinquishing  the  habit  of  prayer,  we  shall  shortly  find 
little  attaching  to  us  but  the  empty  name — Christianity  without 
Christ.  The  world  will  despise  these  exercises  as  enthusiasm,  the 
distemper  of  a  misguided  imagination.  But  is  it — can  it  be — ■ 
otherwise  than  a  '-reasonable  service,"2  as  well  as  a  bounden  obli- 
gation, to  give  up  our  whole  desires  to  him,  who  is  alone  worthy 
of  them  ?  There  can  be  no  evidence  of  their  sincerity,  unless  they 
are  supreme. 

But  let  union  with  Christ,  and  the  life  flowing  from  him,  be  the 
constant  spring  of  this  holy  ardor.  Thus  shall  I  enjoy  a  more 
habitual  influence  of  his  love — that  all-constraining  principle,  which 
overcomes  all  my  complaints  of  coolness  and  deadness  of  heart, 
and  fills  me  with  panting  and  longing  in  his  service.  But  am  I 
ready  to  shrink  from  this  elevated  standard?  If  my  heart  is  draw- 
ing back,  let  me  force  it  on.  Let  me  lay  my  command,  or  rather 
God's  command  upon  it.  Let  conscience  do  its  office,  until  my 
heart  is  brought  into  actual  and  close  contact  with  this  touchstone 
of  my  spiritual  prosperity.  What  then — let  me  ask  myself — is  the 
pulse  of  my  desires  after  spiritual  things  ?  What  exercises  of  grace 
do  I  find  in  them?  What  improvement  of  grace  do  I  derive  from 
them  ?  Do  I  pant,  thirst,  long,  after  the  enjoyment  of  heavenly 
pleasure  ?  Do  I  mourn  over,  and  conflict  with  that  indolence  and 
indifference,  which  so  often  binders  my  race  ?  Oh  !  let  me  be 
found  a  frequent  suppliant  at  the  throne  of  grace  ;  bewailing  my 
dulness,  yet  "  stirring  up"  my  faith  "  to  lay  hold  on"3  my  God ; 
seeking  for  larger  views  of  the  Gospel,  a  warmer  experience  of  its 
promises,  a  more  intense  appetite  for  its  enjoyments,  and  a  more 
devoted  attachment  to  its  service.  Surely  such  desires  will  issue 
in  the  confidence  of  faith.  "  My  soul  shall  be  satisfied  as  with 
marrow  and  fatness."4 

132.  Look  thou  upon  me,  and  be  merciful  unto  me,  as  thou  usest  to  do  unto  those 
that  love  thy  name. 

The  highest  ardency  of  holy  desire  is  no  ground  of  satisfaction 
before  God.  Nor  does  the  believer  in  his  most  elevated  moments 
forget  his  proper  character — always  a  sinner — needing  mercy  every 
moment — in  every  duty.  His  prayer  for  mercy  therefore  suitably 
follows  his  exalted  expression  of  love,  "  Look  thou  npon  me,  and 

1  Jer.  viii.  5.  2  Rom.  xii.  1.  3  Isaiah  lxiv.  7.  4  Psalm  lxiii.  5. 


verse  132.  213 

be  merciful  unto  me."  Mercy  is  indeed  secured  to  him  beyond 
the  powers  of  earth  and  hell  to  despoil  him  of  it  ;  but  the  comfort- 
able sense  of  this  mercy  is  vouchsafed  only  according  to  the  ear- 
nestness of  his  desires,  and  the  simplicity  of  his  faith.  And  this  is 
indeed  a  blessing,  with  which  no  earthly  source  of  satisfaction  can 
compare.1  What  are  all  the  riches  of  the  world  without  it,  but 
splendid  poverty,  as  little  able  to  supply  the  place  of  Jesus  in  the 
soul,  as  the  magnificent  array  of  the  starry  firmament  is  to  com- 
pensate for  the  absence  of  the  sun  ?  It  is  night  with  the  child  of 
God — Egyptian  night—"  darkness  which  may  be  felt,"2  until  his 
Sun  appear  to  chase  away  his  gloom — until  his  Lord  hear  his  cry, 
"Look  thou,  upon  me,  and  be  merciful  unto  me." 

To  have  this  portion  of  "  those  that  love  the  name"  of  God,  is, 
then,  the  grand  object.  To  have  our  offering,  as  Abel's  was,3  ac- 
cepted with  God — to  walk  as  Enoch  walked,4  with  God — to  com- 
mune with  him  as  Abraham5  and  Moses6  were  privileged  to  do — 
to  be  conformed  with  the  holy  Apostle7  to  the  death  of  Christ — in 
a  word,  to  be  interested  in  all  the  purchase  of  a  Saviour's  blood— 
"  this  is  the  heritage  of  the  Lord's  servants,"  this  is  the  "  one  thing 
that  we  have  desired  of  the  Lord,  and  are  seeking  after,"8—"  this," 
with  the  dying  Psalmist,  "  is  all  our  salvation,  and  all  our  desire."9 
"  Remember  me  then,  O  Lord,  with  the  favor  that  thou  bearest 
unto  thy  people  ;  O  visit  me  with  thy  salvation ;  that  I  may  see 
the  good  of  thy  chosen  ;  that  I  may  rejoice  in  the  gladness  of  thy 
nation  ;  that  I  may  glory  with  thine  inheritance."10 

And  yet,  alas !  how  often  has  the  power  and  deceitfulness  of  sin 
cast  us  into  so  lifeless  a  state,  that  we  are  not  only  living  without 
the  enjoyment  of  this  portion,  but  at  rest  without  it ;  scarcely 
knowing  or  caring  whether  the  Lord  look  on  us  or  not  !  Can  we 
wonder,  that  our  holy,  jealous  God,  should  "  hide  himself,"11  and 
"go,  and  return  to  his  place?"12  His  next  manifestation  will  prob- 
ably be  in  the  way  of  sharp  conviction,  making  us  to  feel  our  dis- 
tance, our  coldness,  our  barrenness ;  awakening  us  to  search  into 
the  cause  ;  and,  in  the  contrast  of  our  sad  condition  with  those 
who  are  walking  in  his  favor,  again  bringing  forth  the  cry,  "  Look 
thou  unto  me,  and  be  merciful  unto  me,  as  thou  usest  to  do  unto 
those  that  love  thy  name"  The  prayer  of  humility,  earnestness 
and  perseverance,  though  it  may  be  tried  awhile,  will  surely  never 
be  forgotten.13  If  therefore  we  cannot  yet  "  sing  in  the  ways  of 
the  Lord,"14  yet  let  us  not  cease  to  mourn  after  him,  till  he  look 
upon  us,  and  "satisfy  us  with  his  mercy.'"5  And  oh!  let  us  re- 
member, that  there  is  but  one  way,  through  which  one  gracious 
look,  or  one  expression  of  tender  mercy,  can  visit  our  souls.  Let 
our  eyes  and  heart  then  be  ever  fixed  on  Jesus.  It  is  only  in  this 
his  "  beloved"  Son  that  the  Lord  can  look  upon  us,  so  as  not  to 

'  Psalm  iv.  C,  7.  2  Exod.  x.  21.  3  Gen.  iv.  4.  4  lb.  v.  24. 

5  lb.  xviii.  17 — 33.  6  Exod.  xxxiii.  11.     Deut.  xxxiv.  10. 

7  Phil.  iii.  10.     Gal.  ii.  20.  8  Psalm  xxvii.  4.  »  2  Sam.  xxiii,  5. 

10  Psalm  cvi.  4,  5.  »  Isaiah  lvii.  17.  '-  Hosea  v.  15. 

13  Comp.  Isa.  xxx.  18.     Hab.  ii.  3.  M  Ps.  cxxxviii.  5.  «  lb.  xc.  11. 


214  EXPOSITION    OF    PSALM    CXIX. 

"  behold  iniquity  in  us."  But  we  "  are  complete  in  Him."1  Here 
then  let  us  wait ;  and  when  this  our  prayer  has  received  its  answer 
in  the  Lord's  best  time — whether  it  be  in  "  the  goings  of  our  God 
in  the  sanctuary,"2  or  in  the  more  secret  manifestations3  of  his  love 
— now  then,  Christians,  "arise,  and  shine."4  Let  it  be  known, 
that  you  have  been  on  the  mount  with  God,  by  the  lustre  of  your 
face,  the  adorning  of  your  profession,  before  the  world. 

Lord  !  since  our  looks  to  thee  are  often  so  slight,  so  cold,  so  dis- 
tant, that  no  impression  is  made  upon  our  hearts  ;  do  thou  con- 
descend continually  to  look  upon  us  with  mercy  and  with  power. 
Vouchsafe  us  such  a  look,  as  may  touch  us  with  tenderness  and 
contrition,  in  the  remembrance  of  that  sin,  unbelief,  and  disobe- 
dience, which  pierced  the  hands,  the  feet,  the  heart  of  our  dearest 
Lord  and  Saviour.5  Oh  !  for  that  contrite  spirit,  in  which  we  shall 
enjoy  the  look  of  thy  special  favor  !6  Oh  !  for  a  glimpse  of  thy 
love,  that  will  put  our  spiritual  enemies  to  shame  !7  Oh  !  for  that 
sunshine  of  thy  countenance,  which  brings  present  salvation  to  our 
souls  !8 

133.   Order9  my  steps  in  thy  u-ord;  and  let  not  any  iniquity  have  dominion  over  me. 

To  expect  the  favor  of  the  Lord  without  an  habitual  desire  of 
conformity  to  his  image,  is  one  among  the  many  delusions  of  a 
self-deceiving  heart.  It  is  the  peculiar  character  of  the  Christian, 
that  his  desires  are  as  earnest  for  deliverance  from  the  power  as 
from  the  guilt  of  sin.  Having  therefore  prayed  for  acceptance,  he 
now  cries  for  holiness.  For  even  could  we  conceive  the  Lord  "  to 
look  upon  him"  with  a  sense  of  his  favor,  he  would  still  feel  him- 
self a  miserable  creature,  until  he  had  received  an  answer  to  his 
prayer,  "  Let  not  any  iniquity  have  dominion  over  meP 

But  it  is  often  difficult  to  distinguish  the  power  of  temptation 
from  the  prevalence  of  sin,  and  thus  precisely  to  ascertain,  when 
"iniquity"  may  be  said  to  "have  dominion  over  us."  Is  it  not, 
however,  the  influence  of  temptation — not  acting  upon  the  mind, 
but  admitted  with  consent  into  the  heart  1  It  is  this  actual  consent 
of  the  will,  obtained  by  the  deceitfulness  and  solicitations  of  sin, 
that  marks  its  real  "  dominion"  Light,  knowledge,  and  con- 
science, may  open  the  path  of  holiness  ;  but  while  the  will— the 
sovereign  power  in  the  soul — dissents,  the  reigning  power  of  sin 
continues  undisputed.  Much  care,  however,  much  singleness,  and 
a  most  jealous  scrutiny  of  the  springs  of  action,,  are  required, 
accurately  to  determine  the  bias  of  the  will,  and  consequently  the 
"dominion  of  iniquity."  The  perplexed  conflicting  soul  may 
mistake  the  rebellion  for  the  "  dominion  of  iniquity''' — its  con- 
tinued impression  upon  the  heart  for  its  ruling  sway.  On  the  other 
hand,  a  constrained  opposition  of  conviction  may  present  some 
hopeful  symptoms  of  deliverance,  while  the  dominant  principle  is 

1  Comp.  Numb,  xxiii.  21.     Eph.  i.  G.     Col.  ii.  10.  2  psalm  lxviii.  24. 

s  Matt.  vi.  6.     John  xiv.  21—23.  4  Isaiah  lx.  1.  5  Comp.  Luke  xxiii.  61. 

6  Isaiah  Ixvi.  2.  7  Psalm  lxxxvi.  17.  3  lb.  lxxx.  19. 

9  '  Set  straight  my  steps.' — LXX.     '  Firmly  direct.' — Ainsworth. 


verse  133.  215 

still  unshaken.     The  present  resolution  to  any  particular  act  of  sin 
may  be  weakened,  while  the  love  and  habit  of  it  rema  L  un 
affec ted.     Sin  ,s  not  always  hated,  when  it  is  condemned   or  even 
forsaken.:  nor  are  dut.es  always  loved  in  tire  act  of  their 'perform 
ance.     The   opposition    to   sin,  which    the    awakened   sunerS 
professor  considers  as  his  evidence  of  uprightness  of  heart Tofter 
only  the  unava.hng  resistance  of  a  natural  enlightened     onscience 
to  the  ruling  principle  of  the  heart.     The  li«rht  and  nower  of 
science  may  do  much  in  condemning  evey  Imown  Jin    and    n 
restraining   from  many;    in   illustrating  every  known  duty  and 
insis  ,ng  upon  the  external  performance0  of  many      Xle  yel  the 
full  •«  dommton  of  iniquity"  is  undisturbed.     Were  mt  AlS  and 
Judas  as  completely  under  this  "dominion*  after  th^rt^nt^ 
as   hey  were  before  V     Did  not  Balaam,  with  all  his  InovvSe- 

of  iitrfty,n?iack''tharth  ""  S  "^  t^™**  "*  ren^«> 
01  s  ncenty—   lack  that  one  thing"— a  heart  delivered  from  the 

JZ  l  ,0/>  ^  TU  miquitV  ?"2  Yet  il  is  not  occasional  sur- 
prisals,  resisted  workings,  abhorred  lusts,  nor  immediate  i. Section, 

m  the  affections  that  proves  its  reigning  power.  The  throne  tlZ 
admit  but  of  one  ruler;  and  therefore  JhCgh  grac and  ZIZ 
may  and  do  co-exist  within,  they  cannot  1>e  mZ.v^rTT^ 
sovereignty.  Yet  forget  not  t'hat  eVery  smm  nd X n  is  for  the 
moment  putting  the  sceptre  into  the  hands  of  ouf  woTst  eneniLs 

of  Christ  "  subjection  to  sin  is  therefore  the  rejection 

How  inestimably  precious  is  the  thought,  that  deliverance  from 
this  cursed  dominion  is  inseparably  connected  with  a  state  of  a? 
ceptance  with  God  !  Tire  man  who  enjoys  the  upeakabe  bless-" 
He°  ll P"      TdilmqUi^is  he  "in  whose  "spirit  there  S^LjfeS 

coift^de^^ 

^^ 

But  let  us  duly  estimate  the  value  of  David's  preset  alien      He 

SuiX^fromt6  *  W  '"  his  "^^KSiaS 

onm  e,  de  d  it  to    CI         V  exPenence  of  k  P°wer  he  had  rec 
ZZT    f  f         ^P^ial  attention  of  the  youne '     Yet  the 

eatl  ,  "'tVt urn  W  °  n,,,UUal,  *****»-  a»'"  «£*£  weatet 
winf  of  rt,~;v  ?        •      °.'   •        n  hls  stcps  were  not  ordered,  from 

wui  scattered  affections  need  to  be  «  united"  in 

3pSS!:5XXii-     Ma"-h4.-5.  *2  Peter  ii.  15.     Mark  x.  21,  22. 

8  1  Cor.  xv.  56.  7  versed  5  Zech-  *'"'  L 


216  EXPOSITION    OF    PSALM    CXIX. 

one  central  principle,1  under  the  direction  of  the  word.  The  uni- 
versal influence  of  this  rule  also  is  so  important.  The  word  not 
only  cheers  our  path,  but  orders  our  steps.2— Every  act — every 
duty — are  as  steps  in  the  heavenward  path — guarding  us  from  the 
devious  paths  on  either  side,  beset  with  imperceptible  danger,  and 
spread  with  the  fowler's  snare.  And  what  a  blessed  path  would 
this  be  for  us,  if  we  had  singleness  and  simplicity  always  to  "  look 
right  on,  and  straight  before  us  !"3  But  alas !  we  are  often  only  half 
roused  from  our  security.  The  word  is  forgotten  ;  or  there  is  an 
unreadiness  to  receive  its  Divine  impressions.  Our  own  wisdom  is 
consulted :  and,  "  or  ever  we  are  aware,"  " iniquity"  regains  a  tem- 
porary "  dominion  over  us" 

Now  I  would  ask  myself — What  do  I  know  of  this  godly,  care- 
ful walk?  Am  I  frequently  during  the  day  looking  upward  to  my 
heavenly  guide ;  and  ttien  looking  into  his  word  as  my  direction 
in  the  way  ;  and  lastly,  considering  my  heart  and  conduct,  whether 
it  is  "  ordered  in  the  word  ?"  The  man,  who  has  "  the  law  of 
God  in  his  heart,"  alone  possesses  the  security,  that  "  none  of  his 
steps  shall  slide."2  When  I  take  therefore  a  step  into  the  world,  let 
me  ask — Is  it  " ordered  in  God's  word"  which  exhibits  Christ  as 
my  perfect,  example  ;  so  that,  walking  after  him,  and  following  in 
his  steps,  I  may  be  able  to  frame  my  temper  and  habits  according 
to  this  unsullied  pattern  ? 

But  let  us  mark,  how  fully  is  this  prayer  warranted  by  the  special 
promise  of  the  Gospel,  "  iSin  shall  not  have  dominion  over  you  ; 
for  ye  are  not  under  the  law,  but  under  grace"5  The  law  stirred 
up  sin,  and  gave  it  increased  power ;  while  it  left  us  to  our  un- 
assisted exertions  to  subdue  it.  We  watch,  pray,  and  strive  against 
it :  yet,  alas  !  it  mocks  our  efforts — rages,  yea.  tyrannizes  more  than 
ever.6  But  it  is  the  cross  of  Calvary,  that  gave  the  child  of  God 
his  first  right  view  of  sin,  that  first  made  him  loathe  it,  that  first 
enabled  him  to  contemplate  a  holy  God  without  fear,  and  even  with 
confidence. — This — this  alone  subdues  his  pride,  rebellion,  enmity, 
selfishness.  In  him  that  hung  there,  we  trust  as  an  Almighty  con- 
queror ;  and  we  are  made  ourselves  "  more  than  conquerors  through 
him  that  loved  us."7  His  very  name  of  Jesus8  marks  his  office, 
his  crown,  his  glory.  Here  therefore — not  in  doubts  and  fears — 
not  in  indolent  mourning  for  sin — here  lies,  the  appointed  means  of 
present  relief — the  only  hope  of  final  victory.  "  Iniquity'''  even 
when  subdued,  will  struggle  to  the  last  for  "  dominion :"  but  look- 
ing to  and  living  on  Jesus,  we  have  the  victory  still.  The  more 
clear  our  view  of  Jesus  the  more  complete  is  our  victory.  Supplies 
of  continual  strength  will  ever  be  vouchsafed  to  restrain  the  "  do- 
minion of  iniquity"  and  even  to  "  keep  under"  its  daily  risings  ; 
except  as  they  may  be  needful  for  the  exercise  of  our  graces,  and 
be  eventually  overruled  for  the  glory  and  praise  of  our  faithful  God. 

1  Psalm  lxxxvi.  11.  2  Verse  105;  xvii.  4;  xix.  11.     Prov.  vi.  23. 

3  Prov.  iv.  25.  •>  Psahn  xxxvii.  31.  5  Rom.  vi  14,  with  12. 

6  lb.  vii.  8.     1  Cor.  xx.  1G.  ~  Pvoni.  viii.  37.  s  Matt.  L  21. 


verse  134.  217 

134.  Deliver  me  from  the  oppression  of  man :  so  will  I  keep  thy  precepts. 

"  Many  are  the  afflictions  of  the  righteous,"1  from  external  as 
well  as  from  internal  enemies — not  only  from  their  own  "  iniquity" 
but  "from  the  oppression  of  man."  Yet  i:  man  is  only  the  Lord's 
hand  and  sword,"'-  and  he  can  only  move  under  the  overruling 
guidance  of  our  Father's  wisdom  and  love.  Not  indeed  that  the 
believer  would  (except  in  submission  to  the  will  of  God)3  desire  his 
"  deliverance"  from  this  trouble  on  account  of  personal  pain  and 
distress  ;  but  he  sometimes  finds  peculiar  circumstances  of  trial  an 
unavoidable  hindrance  in  the  service  of  his  God.  And  his  con- 
viction sends  him  to  the  throne  of  grace  :  and  there  he  never  makes 
interest  in  vain.  "  He  cries  unto  the  Lord  because  of  the  oppress- 
ors :  and  he  sends  a  iSaviour,  and  a  great  one  :  and  he  delivers 
him."* 

The  power  of  faith  is  indeed  Omnipotent.  Mountains  are  re- 
moved from  their  place,  or  they  become  "  plains  before"5  it ;  "  or 
the  worm"  is  enabled  to  "  thresh  them,  and  beat  them  small,  and 
make  them  as  chaff."6  Often  is  the  Christian  strengthened  to 
overcome  the  most  formidable  opposition,  and  to  "  profess  a  good 
profession  before  many  witnesses,"7  who  are  "watching  for  his 
halting."3  The  grace  of  Christ  will  make  the  hardest  duty  easy  ! 
and  the  love  of  Christ  will  make  the  sharpest  trials  sweet :  yet, 
where  in  the  continued  exercise  of  faith  the  obstacles  to  conscien- 
tious service  remain  unmoved,  (as,  for  instance,  a  child  of  God  re- 
strained in  the  fetters  of  a  worldly  family  from  a  free  and  avowed 
obedience,)  we  may  lawfully  pray,  that  the  providence  of  God 
would  deliver  from  the  oppression  of  man,  that  we  might  keep 
his  precepts. 

A  time  of  deliverance,  as  well  as  a  lime  of  persecution,  has 
proved  a  season  of  extraordinary  prosperity  in  the  church  of  God. 
When  "  the  Churches  had  rest  throughout  all  Judea  and  Galilee 
and  Samaria,"  they  "  were  edified ;  and  walking  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  Ghost,  were  multiplied."9 
And  thus  in  individual  experience,  whatever  be  the  benefit  of  per- 
secution, yet  the  weariness  of  a  long  protracted  conflict  is  often 
more  than  flesh  and  blood  can  bear  ;  and  which  he  who  "  knoweth 
our  frame,"10  will  not  refuse  to  look  upon,  and  remove,  in  answer  to 
the  prayers  of  his  afflicted  people.11  At  the  same  time,  our  prone- 
ness  to  self-indulgence,  and  our  natural  inclination  to  shrink  from 
discipline— as  needful  as  our  food — require  this  prayer  to  be  pre- 
sented with  exceeding  caution  and  self-jealousy.  There  is  great 
danger,  lest,  in  our  eagerness  to  escape  from  the  difficulties  of  our 
path,  we  should  lose  the  important  benefit  intended  by  them.  We 
must  therefore  accompany  the  petition  for  deliverance  with  a  sin- 
cere purpose  to  "  keep  God's  precepts"1'1     For  how  many  have  ex- 

1  Psalm  xxxiv.  19.  2  lb.  xvii.  13,  14. 

3  See  the  example  of  David,  2  Sam.  xv.  25,  2G;  and  of  David's  Lord,  Luke  xxii.  42. 
*  Isaiah  xix.  20.  5  Matt.  xxi.  21.  22.     Zech.  iv.  7.  6  Isaiah  xli.  14,  15. 

7  1  Tim.  vi.  12.  8Jerxx.  10.  9  Acts  ix.  31.  10  Psalm  ciii.  14. 

»  Psalm  exxxv.  3.     1  Cor.  x.  13.  «  Luke  i.  74. 


218  EXPOSITION    OF    PSALM    CXIX. 

posed  the  unsoundness  of  their  own  hearts,  when  the  supplication 
has  been  heard,  the  deliverance  granted,  and  the  promise  of  obedi- 
ence been  forgotten ! 

Fellow-Christian  !  have  your  circumstances  of  trial  ever  dictated 
this  prayer  ?  How  then  have  you  improved  your  liberty,  when  the 
answer  has  been  vouchsafed?  Has  the  "way  of  escape  made"  for 
you  been  kept  in  grateful  remembrance?1  Has  the  effect  of  your 
"  deliverance"  been  visible  in  an  increasing  love  and  devoledness 
to  the  Lord's  service?  Oh!  let  a  special  Ebenezer  be  set  up  to 
mark  this  special  achievement  of  prayer.2  Let  the  mercy  be  con- 
nected with  the  sympathy  of  our  li  faithful  and  merciful  High- 
Priest,  who  being  himself  touched  with  the  feeling  of  your  infirmi- 
ties" has  pleaded  for  your  succor  and  release.3  And  be  encouraged 
henceforth  to  tread  the  ways  of  God  with  more  firmness  and  sensi- 
ble stay,  "  having  your  feet  shod  with  the  preparation  of  the  Gospel 
of  peace."4  But  remember — the  blessing  of  the  cross  is  lost,  if  it 
does  not  issue  in  a  song  of  praise — if  wTe  have  not  taken  it  up  as  a 
token  of  fatherly  love.  At  all  times  the  safest  and  shortest  way  to 
peace,  is  to  let  God  use  his  own  methods  with  us ;  to  live  the  pres- 
ent moment  to  him  in  the  situation  in  which  he  has  placed  us ; 
not  dreaming  of  other  circumstances  more  favorable  to  our  spiritual 
prosperity  ;  but  leaving  ourselves,  our  difficulties,  our  discourage- 
ments, in  his  hands,  who  makes  no  mistakes  in  any  of  his  dispen- 
sations— but  who  orders  them  all,  that  they  may  "  turn  to  our  sal- 
vation, through  our  prayer,  and  the  supply  of  the  Spirit  of  Jesus 
Christ.'*5 

135.  Make  ihyface  to  shine  upon  thy  servant;  and  teach  me  thy  statutes. 

If  the  Lord  " deliver  us  from  the  oppression  of  man"  and 
"  make  even  our  enemies  to  be  at  peace  with  us  ;"6  still,  if  we  are 
in  spiritual  health,  we  shall  be  restless  and  uneasy,  until  he  "  make 
his  face  to  shine  upon  us."  And  in  the  Scripture  revelation  of 
God,  "dwelling  between  the  cherubims,"7  and  therefore  on  the 
mercy-seat8— with  the  "rainbow,"  the  emblem  of  "  the  covenant 
of  peace,"  "  round  about  the  throne^  as  if  to  invite  the  access  of 
sinners,  from  every  quarter — have  we  not  full  warrant  to  plead, 
"  Thou  that  dwellest  between  the  cherubi77is,  shine  forth  :  stir  up 
thy  strength,  and  come  and  save  us  ?  Turn  us  again,  O  God ; 
and  cause  thy  face  to  shine,  and  we  shall  be  saved."10  Others  we 
see  eagerly  asking,  "  Who  will  show  us  any  good  ?"  Alas  !  they 
will  discover  in  the  end,  that  they  have  "  spent  iheir  money  for 
that  which  is  not  bread,  and  their  labor  for  that  which  satisfieth 
not.""  The  believer's  incessant  cry  is — Let  me  see  "  the  King's 
face."12     This  is  a  blessing  worth  praying  for.     It  is  his  heart's  de- 

i  Comp.  2  Chron.  xxxii,  22—25,  with  Psalm  ix.  13,  14.  2  1  Sam.  vii.  12. 

B  Heth  iv.  15;  ii.  18.  *  Eph.  vi.  15.  ,  «  Phil.  i.  19. 

6  prov   xvi  7  7  2  Kings  xix.  15.     Psalm  xcix.  1.     Ezek.  x.  1 — J. 

s  Exod.  xxv.  17—22,  with  Rom.  iii.  25.  »  Rev.  iv.  3.  10  Ps.  lxxx.  1—3. 

»  Isaiah  lv.  2.  with  Psalm  iv.  G.  12  Comp.  Prov.  xvi.  15. 


verse  135.  219 

sire,  his  present  privilege,  and — what  is  infinitely  better — his  sure 
and  everlasting  joy.     "  They  shall  see  his  face."1 

It  is  both  important  and  interesting  to  mark  the  repetitions — 
always  new — in  this  beautiful  Psalm.  David  had  just  before 
prayed,  "  Look  thou  upon  me,  and  be  merciful  unto  me.'18  Per- 
haps another  passing  cloud  had  passed  his  sky.  Again  he  darts  up 
the  same  prayer,  "  Make  thy  face  to  shine  upon  thy  servant" 
Such  cries  in  the  mouth  of  this  holy  servant  of  God,  must  have 
been  most  hopeless  petitions — nay,  the  expression  of  the  most 
daring  presumption, — had  he  not  been  acquainted  with  the  only 
true  way  of  access  to  God,  joyfully  led  to  renounce  every  other  way, 
and  enabled  diligently  to  improve  this  acceptable  approach  to  his 
God.  Indeed  whatever  obscurity  may  hang  over  the  question  re- 
lating to  the  faith  of  the  Old  Testament  believers,  their  confidence 
at  the  throne  of  grace  shows  them  to  have  attained  a  far  more 
distinct  perception  of  Christian  privilege,  through  the  shadowy 
representations  of  their  law,  than  is  commonly  imagined.  Else 
how  could  they  have  been  so  wrestling  and  persevering  in  their 
petitions;  overcoming  the  spirit  of  bondage,  and  breathing  out  the 
spirit  of  adoption  in  the  expression  of  their  wants  and  desires  be- 
fore the  Lord?  The  prayers  of  the  Old  Testament  church  are  not 
more  distinguished  for  their  simplicity,  spirituality,  and  earnestness, 
than  for  their  unfettered,  evangelical  confidence.  When  they  ap- 
proached the  footstool  of  the  Divine  Majesty,  with  the  supplications, 
'•  Make  thy  face  to  shine  upon  thy  servant"'—"  Thou  that  dwell- 
est  between  the  cherubims,  shine  forth" — it  was  as  if  they  had 
pleaded,  '  Reconciled  Father,  thou  that  sittest  upon  a  throne  of 
grace — look  upon  us ! — Abba.  Father,  be  gracious  to  us  /' 

Many,  however,  seem  to  despise  this  child-like  confidence.  They 
go  on  in  heartless  complaining  and  uncertain  apprehensions  of  their 
state  ;  as  if  doubting  was  their  life,  and  as  if  they  might  rest  upon 
the  presumption,  that  the  "  shining  of  Gods  face  upon  them"  is 
not  indispensable  to  their  salvation.  But  will  they  then  be  content 
to  "  be  saved,  yet  so  as  by  fire,"  instead  of  having  "  an  entrance 
ministered  unto  them  abundantly  into  the  everlasting  kingdom  of 
our  Lord  and  Saviour?"3  Is  it  enough  for  them  to  be  just  alive, 
when  "  the  things  that  remain,"  from  want  of  being  duly  cherished, 
"are  ready  to  die?"  If  they  can  be  safe  without  a  conscious  in- 
terest in  the  favor  of  God,  can  they  be  so  without  the  desire  for  it? 
Is  not  this  assurance  attainable  ?  Is  it  not  commanded  ?4  Is  it 
not  most  desirable  ?  This  cold  contentment  clouds  the  integrity 
of  their  profession.  For  God's  real  people  are  living  habitually 
either  in  spiritual  enjoyment,  or  in  restless  dissatisfaction.  Their 
dark  seasons  are  times  of  wrestling  supplication5 — seasons  of  deep 
humiliation,6  tenderness  of  spirit,7  and  constant  waiting  upon  God,a 
until  he  "  makes  his  face  to  shine  upon  his  servants."     They  can 

i  Rev.  xxii,  4.  2  Verse  132.  3  Comp.  1  Cor.  iii.  15.     2  Peter  i.  11. 

*  See2Cor.xiii.5.     Heb.vi.  11.     2  Peter  i.  10.         5  Ps.lxxxviii.  1—  3;  cxxx.  1,2. 
6  Lam.  iii.  20—22.     Micah  vii.  9.  7  Lam.  iii.  31—40. 

"  Psalm  xl.  1 — 3;  cxxx.  5,  6.     Isaiah  viii.  17;  1.  10. 


220  EXPOSITION    OF    PSALM    CXIX. 

dispense  with  ordinary  comforts.  But  it  is  death  to  be  without 
him.  "  All  their  springs  are  in  him."  They  estimate  their  hap- 
piness by  the  shining — and  their  misery  by  the  clouding — of  his 
face.  This  is  the  true  principle  of  assurance,  even  if  this  most 
important  blessing  be  not  sensibly  enjoyed. 

How  then  stands  the  case  between  us  and  God  ?  From  our- 
selves originates  the  mist,  which  darkens  the  shining.1  His  sov- 
ereign free  grace  blots  the  cloud  away.2  We  raise  the  mountains 
of  separation.3  The  Almighty  power  of  our  great  Zerubbabel 
removes  them.4  To  ourselves  then  be  all  the  shame.  To  him  be 
all  the  praise  ! 

But  how  may  we  realize  more  constant  sunshine?  Apart  from 
the  hindrances  just  alluded  to,  others  are  mainly  to  be  found  in 
mistaken  or  contracted  views  of  the  Gospel.  Hence,  therefore,  the 
value  of  enlarged  apprehensions  of  the  Gospel  of  the  grace  of  God 
— of  its  fulness,  satisfying  every  claim,  and  supplying  every  want — 
of  its  freeness,  unincumbered  with  conditions,  and  holding  forth 
encouragement  to  the  most  unworthy — of  its  holiness,  restraining 
the  hindrances  to  enjoyment — and  of  its  security,  affording  per- 
manent rest  in  the  foundations  of  the  covenant  of  grace.  The 
life  of  faith  will  thus  be  maintained  in  more  full  contemplation  of 
Jesus,  and  renewed  reliance  upon  him  ;  and  walking  in  closer 
communion  with  him,  our  hope  will  be  enlivened  with  the  constant 
sense  of  reconciliation  and  love. 

We  need  not  wonder  at  the  Psalmist's  persevering  determination 
to  seek  "  the  shining  of  the  Lord's  face?  This  high  privilege  is 
connected  no  less  with  the  Christian's  public  usefulness  than  with 
his  personal  enjoyment.  For  who  is  most  likely  to  win  others  to 
the  love  of  the  Saviour,  and  to  the  service  of  God — to  enliven  the 
drooping  soul,  or  to  recover  the  backslider  ?  Is  it  not  he,  who 
lives  most  in  the  sunshine  of  the  Gospel,  and  who  therefore  has 
most  to  tell  of  its  heavenly  joy  ?  But  you  say,  '  My  heart,  alas ! 
is  so  cold  and  barren,  my  affections  so  languid,  my  desires  so  faint, 
my  sky  so  often  clouded.  I  do  not  forget  that  I  am  a  child  ;  but 
a  child  in  disgrace  is  too  often  my  dishonorable  character  and 
wretched  condition.'  Then  exercise  your  faith  in  going  where 
David  was  wont  to  go.     As  a  penitent  child,  "  arise,  and  go  to 

your  Father" "  only  acknowledge   your  iniquity''5 — tell   your 

complaint  before  him — resort  much  and  often  to  him  ;  be  importu- 
nate ;  be  patient ;  plead  the  name6  and  merits  of  Jesus  ;  and  you 
will  not,  you  cannot,  plead  in  vain  ;  you  will  once  more  walk  hap- 
pily, holily,  as  well  as  confidently,  in  the  light  of  your  Father's 
countenance.  And  in  marking  more  carefully  his  gracious  dealings 
with  your  soul,  you  will  be  kept  from  formality,  hardness,  and  des- 
pondency. 

But  we  cannot  expect  this  shining,  save  in  the  paths  of  God;7 
and  he  who  looks  for  comfort,  while  careless  of  duty,  is  only  the 

1  Isaiah  Ivii.  17.  -  lb.  xliv.  28.  3  lb.  lix.  2.  *  Zech.  iv.  7. 

5  Jer.  iii.  13.  <*  John  xiv.  13,  11.  »  lb.  21—23.     Isa.  lxiv.  5.     Gal.  vi.  113. 


verse  136.  221 

victim  of  his  own  delusions.  Well,  therefore,  does  the  child  of 
God — longing  for  higher  enjoyment,  and  learning  more  of  his  own 
ignorance,  add  his  petition,  "  Teach  me  thy  statutes."  And  he 
that  taught  us  this  petition,  will  himself,  according  to  his  promise, 
be  our  teacher  in  the  way  of  holiness.1  And  if,  under  his  teach- 
ing, in  the  pathway  to  glory — our  God  "  makes  his  face  to  shine 
upon  us"  what  more  want  we  to  beguile  the  toil  and  weariness  of 
the  way?  And  if  one  beam  of  his  countenance,  though  but  dimly 
seen  through  this  sinful  medium,  exceeds  the  glories  of  ten  thousand 
worlds — what  will  it  be  to  live  under  the  perpetual  cloudless  £i  shitt- 
ing of  Ids  face  !" 

Believer !  does  not  this  prospect  invigorate  every  step  of  your 
journey?  Your  Lord  is  at  hand.  Soon  will  he  appear  to  gladden 
with  his  inexpressible  smile  every  soul  that  is  in  readiness  for  him. 
Oh  !  seek  to  realize  his  approach,  and  with  holy  aspirations  and 
joyful  expectancy  respond  to  his  welcome  voice,  "  He  which  tes- 
tifieth  these  thi)igs  saith,  Surely  I  come  quickly  :  Amen.  Even 
so,  come,  Lord  Jesus."'2 

136.  Rivers  of  water's  run  down  mine  eyes,3  because  they  keep  not  tluj  law. 

If  the  Lord  teaches  us  the  privileges  of  his  statutes,  he  will 
teach  us  compassion  for  those  who  keep  them  not.  This  was  the 
mind  of  Jesus.  His  Life  exhibited  one,  whose  '  heart  was  made  of 
tenderness.'  But  there  were  some  occasions,  when  the  display  of 
his  compassion  was  peculiarly  striking.  Near  the  close  of  his  life, 
it  is  recorded,  that,  "  when  he  was  come  near,  and  beheld  "the  city" 
— "  beautiful  for  situation,  the  joy  of  the  whole  earth"4 — but  now 
given  up  to  its  own  ways,  and  "  wrath  coming  upon  it  to  the  utter- 
most," he  "  wept  over  it."5  It  was  then  a  moment  of  triumph. 
The  air  was  rent  with  hosannahs.  The  road  was  strewed  with 
branches  from  the  trees,  and  all  was  joy  and  praise.6  Amid  all 
this  exultation,  the  Saviour  alone  seemed  to  have  no  voice  for  the 
triumph — no  heart  for  joy.  His  omniscient  mind  embraced  all  the 
spiritual  desolation  of  this  sad  case  ;  and  he  could  only  weep  in  the 
midst  of  a  solemn  triumph.  "  Rivsrs  of  waters  ran  down,  his 
eyes,  because  they  kept  not  his  law." 

Now  a  Christian  in  this  as  in  every  other  feature  will  be  con- 
formed to  the  image  of  his  Lord.  His  heart  will  therefore  be 
touched  witii  a  tender  concern  for  the  honor  of  his  God,  and  a 
pitying  concern  for  those  wretched  sinners,  that  "  keep  not  his  lata,"  , 
and  are  perishing  in  their  own  transgressions.  Thus  was  ujust 
Lot"  in  Sodom,  "vexed  with  the  filthy  conversation  of  the  wicked."7 
Thus  did  Moses  "fall  down  before  the  Lord,  as  at  the  first,  forty 
days  and  forty  nights  ;  he  did  neither  eat  bread  nor  drink  water, 
because  of  all  their  sins  which  they  had  sinned,  in  doing  wickedly 
in  the  sight  of  the  Lord  to  provoke  him  to  anger."s     Thus  also 

i  Ezek.  xxxvi.  27.        2  Rev.  xxij.  on,.         3  Corap.  Jer.  ix.  1 ;  xiv.  17.     Lam.  ii.  18. 
i  Psalm  xlviii.  2.  5  Luke  xix.  41.     Cotnp.  Matt,  xxiii.  37,  also  Mark  iii.  5. 

6  Comp.  Luke  xix.  36— 40.  7  2  Peter  ii.  7,  8.  8  Deut.  ix.  18,  19. 


222  EXPOSITION    OF    PSALM    CXIX. 

Samuel,  in  the  anticipation  of  the  Lord's  judgments  upon  Saul, 
"grieved  himself,  and  cried  unto  the  Lord  all  night."1  Ezra, 
on  a  similar  occasion  in  the  deepest  prostration  of  sorrow,  "  rent 
his  garment  and  his  mantle,  and  plucked  off  the  hair  of  his 
head  and  of  his  beard,  and  sat  down  astonied  until  the  evening 
sacrifice'''1-  And  if  David  was  now  suffering  from  the  oppression 
of  man,3  yet  his  own  injuries  never  drew  from  him  such  expres- 
sions of  overwhelming  sorrow,  as  did  the  sight  of  the  despised  law 
of  his  God. 

Need  we  advert  to  this  tender  spirit,  as  a  special  characteristic 
of  "  the  minister  of  the  Lord  ?"  Can  they  fail  in  this  day  of  abound- 
ing wickedness — even  within  the  bounds  of  I  heir  own  sphere — to 
hear  the  call  to  :'  weep  between  the  porch  and  the  altar  ?"4  How 
instructive  is  the  posture  of  the  ancient  prophet — first  pleading 
openly  with  the  rebellion  of  the  people — then  "his  soul  weeping  in 
secret  places  for  their  pride?"5  Not  less  instructive  is  the  great 
apostle — his  "  conscience  bearing  witness  in  the  Holy  Ghost  to  his 
great  heaviness  and  continual  sorrow  in  his  heart  for  his  brethren, 
his  kinsmen  according  to  the  Jlesh.y'c  In  reproving  transgressors, 
he  could  only  write  to  them  "  out  of  much  affliction  and  anguish 
of  heart  with  many  tears  ;"7  and  in  speaking  of  them  to  others, 
with  the  same  tenderness  of  spirit,  he  adds,  "  Of  whom  I  tell  you 
even  weeping."*  Tears  were  these,  of  Christian  eloquence  no  less 
than  of  Christian  compassion. 

Thus  uniformly  is  the  character  of  God's  people  represented— 
not  merely  as  those  that  are  free  from,  but  as  "  those  that  sigh 
and  that  cry  for  all  the  abominations,  that  be  done  in  the  midst 
of  the  land?  They— they  alone— are  marked  out  for  mercy  in 
the  midst  of  impending,  universal  ruin.9  The  want  of  this  spirit 
is  ever  a  feature  of  hardness  and  pride — a  painful  blot  upon  the 
profession  of  the  Gospel.10  How  wide  the  sphere  presenting  itself 
on  every  side  for  the  unrestrained  exercise  of  this  yearning  com- 
passion !  The  appalling  spectacle  of  a  world  apostatized  from  God, 
of  multitudes  sporting  with  everlasting  destruction — as  if  the  God 
of  heaven  were  "a  man  that  he  should  lie,"11  is  surely  enough  to 
force  "  rivers  of  waters"  from  the  hearts  of  those  who  are  con- 
cerned for  his  honor.  What  a  mass  of  sin  ascends  as  a  cloud  be- 
fore the  Lord,  from  a  single  heart !  Add  the  aggregate  of  a  village 
— a  town — a  country — a  world  !  every  day — every  hour — every 
moment — well  might  the  "rivers  of  waters"  rise  to  an  overflowing 
tide,  ready  to  burst  its  barriers.  We  speak  not  of  outward  sensi- 
bility (in  which  some  may  be  constitutionally  deficient,  and  the  ex- 
uberance of  which  may  be  no  sign  of  real  spiritual  affection)  but  wc 
ask — ])o  we  lay  to  heart  the  perishing  condition  of  our  fellow-sin- 
ners?    Could  we  witness  a  house  on  fire,  without  speedy  and  prac- 

»  1  Sam.  xv.  11,  35.  2  Ezra  ix.  3,  4.  3  Verse  134.  *  Joel  ii.  17. 

s  Jcr.  xiii.  17.  6  Kom.  ix.  1—3.  7  2  Cor.  ii.  4. 

«  Phil.  iii.  18.     Comp.  Acts  xx.  19.  9  Ezck.  ix.  4.  10  1  Cor.  v.  2. 

11  Numb,  xxiii.  16. 


verse  13G.  223 

tical  evidence  of  our  compassion  for  the  inhabitants?     And  yet, 
alas  !  how  often  do  we  witness  souls  on  the  brink  of  destruction — 
unconscious  of  danger,  or  bidding  defiance  to  it — with  comparative 
indifference  !     How  are  we  Christians,  if  we  believe  not  the  Scrip- 
ture warnings  of  their  danger  ?  or  if,  believing  them,  we  do  not  be- 
stir ourselves  to  their  help?     What  hypocrisy  is  it  to  pray  for  their 
conversion,  while  we  are  making  no  effort  to  promote  it  1     Oh  !  let 
it  be  our  daily  supplication,  that  this  indifference  concerning  their 
everlasting  state  may  give  place  to  a  spirit  of  weeping  tenderness; 
that  we  may  not  be  living,  as  if  this  world  were  really,  what  it  ap- 
pears to  be,  'a  world  without  souls ;' that  we  may  never  see  the 
Sabbaths  of  God  profaned,  his  laws  trampled  under  "foot,  the  ungodly 
"  breaking  their  bands  asunder,  and  casting  away  their  cords  from 
them,"1   without  a  more  determined   resolution  ourselves  to  keep 
these  laws  of  our  God,  and  to  plead  for  their  honor  with  these  ob- 
stinate transgressors.     Have  we  no  near  and  dear  relatives,  yet  "  ly- 
ing in  wickedness — dead  in  trespasses  and  sins  ?"     To  what  blessed 
family,  reader,  do  you  belong,  where  there  are  no  such  objects  of 
pity?     But  be  it  so — it  is  well.     Yet  are  you  silent?     Have  you 
no  ungodly,  ignorant  neighbors  around  you?     And  are  they  un- 
warned as  well  as  unconverted  ?     Do  you  visit  them  in  the  way  of 
courtesy  or  kindness,  yet  give  them  no  word  of  affectionate  entreaty 
on  the  concerns  of  eternity?     Let  our  families  indeed  possess,  as 
they  ought  to  possess,  the  first  claim  to  our  compassionate  regard. 
Then  let  our  parishes,  our  neighborhood,  our  country,  the  world, 
find  a  place  in  our  affectionate,  prayerful,  and  earnest  consideration. 
Nor  let  it  be  supposed,  that  the  doctrine  of  sovereign  and  effec- 
tual grace  has  any  tendency  to  paralyze  exertion.     So  far  from  it, 
the  most  powerful  supports  to  perseverance  are  derived  from  this 
source.     Left  to  himself— with  only  the  invitations  of  the  Gospel — 
not  a  sinner  could  ever  have  been  saved.     Added  to  these — there 
must    be   the   Almighty  energy  of  God — the   seal  of  his   secret 
purpose— -working  upon  the  sinner's  will,  and  winning  the  heart  to 
God.     Not  that  this  sovereign  work  prevents  any  from  being  saved. 
But  it  prevents  the  salvation  from  being  in  vain  to  all,  by  securing 
its  appplication  to  some.     The  invitations  manifest  the  pardoning 
love  of  God  ;  but  they  change  not  the  rebel  heart  of  man.     They 
show  his  enmity ;  but  they  slay  it  not.     They  leave  him  without 
excuse— yet  at  the  same  time — they  be  applied— without  salvation. 
The  moment  of  life  in  the  history  of  the  saved  sinner  is,  when  he  is 
"made  willing  in  the  day  of  the  Lord's  power,"2— when  he  comes 
—he  looks — he  lives.     It  is  this  dispensation  alone  gives  the  Chris- 
tian laborer  the  spring  of  energy  and    hope.     The  palpable  and 
awful  proofs  on  every  side,  of  the  "  enmity  of  the  carnal  mind  against 
God,"'  rejecting  alike  both  his  law  and  his  Gospel,  threaten  to  sink 
him  in  despondency.     And  nothing  sustains  his  tender  and  com- 
passionate interest,  but  the  assurance  of  the  power  of  God  to  remove 
the  resisting  medium,  and  of  his  purpose  to  accomplish  the  subjuga- 
1  Psalm  ii.  3.  2  ib.  Cx.  3. 


224  EXPOSITION    OF    PSALM    CXIX. 

tion  of  natural  corruption  in  a  countless  multitude  of  his  redeemed 
people. 

The  same  yearning  sympathy  forms  the  life,  the  pulse,  and  the 
strength  of  Missionary  exertion,  and  has  ever  distinguished  those 
honored  servants  of  God,  who  have  devoted  their  time,  their  health, 
their  talents,  their  all,  to  the  blessed  work  of  "saving  souls  from 
death,  and  covering  a  multitude  of  sins."1  Can  we  conceive  of  a 
Missionary  living  in  the  spirit  of  his  work— surrounded  with  thou- 
sands of  mad  idolaters,  hearing  their  shouts,  and  witnessing  their 
abominations,  without  a  weeping  spirit?  Indignant  grief  for  the 
dishonor  done  to  God — amazement  at  this  affecting  spectacle  of 
human  blindness — detestation  of  human  impiety — compassionate 
yearnings  over  human  wretchedness  and  ruin — all  combine  to  force 
tears  of  the  deepest  sorrow  from  a  heart  enlightened  and  constrained 
by  the  influence  of  a  Saviour's  love.2  This,  as  we  have  seen,  was 
our  Master's  spirit.  And  let  none  presume  themselves  to  be  Chris- 
tians, if  they  are  destitute  of  "  this  mind  that  was  in  Christ  Jesus  ;"3 
if  they  know  nothing  of  His  melting  compassion  for  a  lost  world,  or 
of  his  burning  zeal  for  his  heavenly  Father's  glory. 

Oh  !  for  that  deep  realizing  sense  of  the  preciousness  of  immor- 
tal souls,  that  would  make  us  look  at  every  sinner  we  meet  as  a 
soul  to  be  "  pulled  out  of  the  fire,"  and  to  be  drawn  to  Christ ; — 
which  would  render  us  willing  to  endure  suffering,  reproach,  and 
the  loss  of  all,  so  that  we  might  win  one  soul  to  God,  and  raise  one 
monument  to  His  everlasting  praise  !  Happy  mourner  in  Zion  ! 
whose  tears  over  the  guilt  and  wretchedness  of  a  perishing  world 
are  the  outward  indications  of  thy  secret  pleadings  with  God,  and 
the  effusion  of  a  heart  solemnly  dedicated  to  the  salvation  of  thy 
fellow-sinners  ! 

1  James  v.  20. 
2  '  My  God!  I  feel  the  mournful  scene; 
My  bowels  yearn  o'er  dying  men  ; 
And  fain  my  pity  would  reclaim, 
And  snatch  the  fire-brands  from  the  flame. 

But  feeble  my  compassion  proves, 
And  can  but  weep  where  most  it  loves ; 
Thine  own  all-saving  arm  employ, 
And  turn  these  drops  of  grief  to  joy.' 
3  See  Phil.  ii.  4—7. 


verses  137,  138.  225 


PART    XVIII. 

137.  Righteous  art  thou,  O  Lord,  and  upright  are  thy  judgments. — 138.   Thy 
testimonies  that  thou  hast  commanded,  are  righteous,  and  very  faithful. 

The  advancing  Christian  learns  to  adore  the  awful  perfections 
of  his  God,  and  to  acknowledge  his  righteous  character  and  gov- 
ernment, even  when  "  his  ways  are  in  the  sea,  and  his  paths  in  the 
great  waters."1  "  Clouds  and  darkness  are  round  about  him  ; 
righteousness  and  judgment  are  the  habitation  of  his  throne."2 
We  have  already  brought  out  the  unvarying  testimony  of  his  peo- 
ple to  the  righteous  character  of  his  afflictive  dispensations.3  Even 
from  haughty  Pharaoh  was  a  similar  acknowledgment  extorted.4 
Adonibezek  also,  under  the  blow  of  his  hand,  cried  out,  "  As  I  have 
done,  so  God  hath  requited  me."5 

Yet  in  this  path  "  we  walk  by  faith,  not  by  sight."6  Often  in 
Providence  "  his  footsteps  are  not  known."7  We  cannot  trace  the 
reasons  of  the  Divine  mind.  We  must  wait,  and  "see  the  end  of 
the  Lord,"  when  the  disjointed  pieces  shall  be  compacted  into  one 
complete  texture  and  frame-work.  "  At  evening  time  it  shall  be 
light."3  Much  more  in  the  dispensations  of  grace  do  we  hear  the 
voice, — "  Be  still,  and  know  that  I  am  God."9  Doubtless  he  could 
give  his  grace  to  all  as  well  as  to  some.  Yet  none  have  a  claim 
upon  him.  Is  it  not  his  to  do  what  he  will  with  his  own'/  "Nay 
but,  O  man,  who  art  thou  that  repliest  against  God?"  "shall  not 
the  Judge  of  all  the  earth  do  right  ?"10  Thus  much  is  plain — enough 
to  silence  cavil,  and  justify  God — grace  is  freely  offered  to  all.  Man's 
own  will  rejects  it,  and  leaves  him  without  excuse.11  Effectual 
grace  is  withheld  from  none,  but  those  who  deserve  that  it  should 
be  so.  None  are  forced  to  sin.  None  are  condemned  without 
guilt.12  Therefore  when  we  stand  upon  the  ocean's  brink,  and  cry 
- — "  Oh  !  the  depth  !"  are  we  not  constrained  to  the  adoring  acknowl- 
edgment, Righteous  art  thou,  O  Lord,  and  upright  are  thy  judg- 
ments. And  if  this  be  our  praise,  even  while  "  we  see  but  as  through 
a  glass  darkly,  and  know  but  in  part,"  how  much  more,  in  the 
world  of  unclouded  day,  when  we  shall  see  "  face  to  face,  and  know 
even  as  we  are  known"13 — shall  we  sing  with  reverential  joy  "  the 
song  of  the  Lamb — Great  and  marvellous  are  thy  works,  Lord  God 
Almighty  !  just  and  true  are  thy  trays,  thou  King  of  saints  !"14 

The  young  Christian,  however,  less  able  to  grasp  those  deeper 
apprehensions,  exercises  himself  chiefly  in  His  more  engaging  per- 
fections of  long-suffering,  goodness,  and  love.     It  is  therefore  a  sat- 

1  Psalm  lxvii.  19.  2  lb.  xcvii.  2.     Comp.  Deut.  xxxii.  4.  8  Verse.  75. 

4  Exotl.  ix.  27.  5  Judges  i.  7.     Comp.  2  Chron.  xii.  G.  s  2  Cor.  v.  7. 

7  Psalm  Ixxvii.  19.  a  Zech.  xiv.  7.  '  Psalm  xlvi.  10. 

>°  Matt.  xx.  15.     Rom.  ix.  19.     Gen.  xviii.  25.  "  Matt,  xxiii.  37.     John  v.  40. 

»a  Rom.  xi.  33.  «  \  Cor.  xjij.  12.  U  Rev.  xv.  3. 

15 


226  EXPOSITION    OF    PSALM    CXIX. 

isfactory  evidence  of  growth  in  grace,  when  our  habitual  contem- 
plation of  God  fixes  upon  our  minds  the  more  full  and  awful  displays 
of  his  character ;  and  we  gather  from  thence  an  increase  of  light, 
peace,  humility,  and  consolation.  But  the  cross  of  Calvary  har- 
monizes to  our  view  at  once  the  most  appalling  and  the  most  en- 
couraging attributes.  Though  his  own  declaration — that  "he  will 
by  no  means  clear  the  guilty"1 — seemed  to  present  an  insurmount- 
able barrier  to  the  purpose  of  mercy  ;  yet,  rather  than  the  glory  of 
a  God  of  love  should  be  obscured,  or  his  righteous  law  should  be 
mitigated,  "  he  spared  not  his  own  Son"2 — he  "  made  him,  who 
knew  no  sin,  to  be  sin  for  us."3 

And  do  not  we  naturally  argue  from  his  nature  to  his  testimo- 
nies ?  If  he  be  righteous,  nothing  unrighteous  can  come  from  him. 
His  testimonies  therefore  are  his  lively  image — like  himself — right- 
eons  and  very  faithful — requiring  nothing  impossible — nothing 
unsuitable — perfect  love  to  God  and  man4 — "our  reasonable  ser- 
vice,"5 no  less  our  privilege  than  our  duty  to  render.  None  that  are 
blessed  with  a  spiritual  apprehension  of  their  nature,  and  are  con- 
formed and  framed  to  them,  will  hesitate  insetting  their  seal  to  the 
inscription,  "  The  judgments  of  the  Lord  are  true  and  righteous 
altogether.  The  law  is  holy,  and  the  commandment  holy,  and 
just,  and  good  /"6 

But.  let  us  take  care  to  exhibit  the  practical  influence  of  our  con- 
templations of  the  character  and  government  of  God.  The  uncon- 
verted— far  from  understanding  or  subscribing  to  our  acknowledg- 
ment— complain,  "  The  umys  of  the  Lord  are  not  equal."  M  My 
'punishment  is  greater  than  I  can  bear."1  And  so  opposed  are 
the  "  righteous  judgments  of  God"  to  the  perverseness  of  corrupt 
nature,  that  even  with  the  child  of  God  there  is  much  murmuring 
within,  that  needs  to  be  stilled — much  repining  to  be  hushed — much 
impatience  to  be  repressed--many  hard  thoughts  to  be  lamented, 
resisted,  and  banished.  Did  we  believe  more  simply,  how  much 
more  joy  would  there  be  in  our  faith,  and  readiness  in  our  submis- 
sion !  How  clearly  would  our  experience  show,  that  the  Lord  is 
upright;  he  is  our  rock,  and  there  is  no  unrighteousness  in  him  !"8 
In  returning,  then,  "and  rest  shall  we  be  saved  ;  in  quietness  and 
confidence  shall  be  our  strength."9  In  the  submissive  acknowledg- 
ment of  the  Lord's  dispensations,  "  our  peace"  will  flow  "  as  a 
river;"10  more  deep  and  extensive  as  it  approaches  the  ocean,  and 
fertilizing  our  souls  with  an  abundant  harvest  of  spiritual  peace 
and  enjoyment. 

1 39.  My  zeal  hath  consumed  me ;  because  mine  enemies  have  forgotten  thy  words. 

Such  was  David's  high  estimation  of  the  testimonies  of  his  God, 
that  his  spirits  were  consumed  with  vehement  grief  in  witnessing 
their  neglect.    He  could  bear  that "  his  enemies"  should  forget  him  ; 

i  Exod.  xxxiv.  7.         2  Rom.  viii.  32.  3  2  Cor.  v.  21.  «  Matt.  xxii.  37—39. 

SRom.  xii.  1.  6  Ps.  xix.  9.     Rom.  vii.  12.  1  Ezek.  xviii.  2f>.     Gen.  iv.  13. 

8  Psalm  xcii.  15.  9  Isaiah  xxx.  15.  10  lb.  xlviii.  18. 


verse  139.  227 

but  his  M  zeaV  could  not  endure  that  they  should  " forget  the  words 
of  his  God."  Zeal  is  a  passion,  whose  real  character  must  be  de- 
termined by  the  objects  on  which  it  is  employed,  and  the  principle 
by  which  it  is  directed.  There  is  a  true  and  a  false  zeal,  differing 
as  widely  from  each  other,  as  an  heavenly  flame  from  the  infernal 
fire.  The  one  is  fervent  disinterested  affection,  expanding  the 
heart,  and  delighting  to  unite  with  the  whole  empire  of  God  in  the 
pursuit  of  a  good,  which  all  may  enjoy  without  envious  rivalry. 
The  other  is  a  selfish,  interested  principle,  contracting  the  heart, 
and  ready  to  sacrifice  the  good  of  mankind,  and  even  the  glory  of 
God,  to  its  own  individual  advantage.1  Were  its  power  proportioned 
to  its  native  tendency,  or  were  it  to  operate  extensively  in  an  asso- 
ciated body ;  it  would  end  in  detaching  its  several  members  each 
from  their  centre;  in  disuniting  them  from  each  other;  and,  as  far 
as  its  influence  could  reach,  crumbling  the  moral  system  into  dis- 
cordant atoms.  Too  often  does  this  baneful  principle  exemplify  it- 
self in  the  church — either  in  an  obstinate  opposition  to  the  truth  of 
the  Gospel,2  or  in  a  self-willed  contention  for  its  own  party.3  "  This 
wisdom  descendeth  not  from  above ;  but  is  earthly,  sensual,  devil- 
ish."4 How  much  also  of  that  misguided  heat,  that  spends  itself 
upon  the  externals  of  religion,5  or  would  "  call  fire  down  from  hea- 
ven" in  defence  of  fundamental  truths,  may  be  found  among  us, 
exposing  its  blind  devotees  to  our  Master's  tender  rebuke,  "  Ye  know 
not  what  manner  of  spirit  ye  are  of!"6 

Often  also  do  we  see  a  distempered  counterfeit  zeal,  dispropor- 
lioned  in  its  exercise,  wasting  its  strength  upon  the  subordinate 
parts  of  the  system  and  comparatively  feeble  in  its  maintenance  of 
the  vital  doctrines  of  Christ.7  Thus  it  disunites  the  Church  by  ad- 
herence to  points  of  difference,  instead  of  compacting  the  Church 
together  by  strengthening  the  more  important  points  of  agreement. 
Often  again,  by  the  same  process  in  practical  religion,  are  the  "  mint, 
anise,  and  cummin"  vehemently  contended  for ;  "  while  the  weightier 
matters  of  the  law"9  are  little  regarded. 

Widely  different  from  this  fervor  of  selfishness,  is  that  genuine 
zeal,  which  marks  the  true  disciple  of  our  Lord.  Enlightened  by 
the  word  of  God,  and  quickened  into  operation  by  the  love  of  Christ, 
it  both  shines  and  warms  at  the  same  moment.  It  is  indeed  the 
kindled  fire  of  heavenly  love,  exciting  the  most  tender  desires  and 
constant  efforts  for  the  best  interests  of  every  child  of  man,  so  far  as 
its  sphere  can  reach  ;  and  bounded  only  by  a  consistent  regard  to 
the  general  welfare  of  the  whole.  Thus  earnest  and  compassion- 
ate in  its  influence,  awakened  to  a  sense  of  the  preciousness  of  im- 
mortal souls,  and  the  overwhelming  importance  of  eternity,  it  is 
never  at  a  loss  to  discover  an  extended  sphere  for  its  most  vehe- 
ment and  constraining  exercises.      While  it  hates  the  sins  that 

1  Matt,  xxiii.  15.     Gal.  vi.  12,  13. 
2  John  xvi.  2.     Rom.  x.  2,  3.     Gal.  i.  13,  14.     Phil.  iii.  6.  3  Gal.  iv.  17. 

4  James  iii.  15.  s  Matt.  xv.  1,  2;  xxiii.  25.  e  Luke  ix.  54,  55. 

*  Rom.  xiv.  I — 6.  8  Matt,  xxiii.  23. 


228  EXPOSITION    OF    PSALM    CXIX. 

pass  on  every  side  before  its  view,  it  is  all  gentleness  to  the  sinner; 
and  would  gladly  weep  tears  of  blood  over  those  who  are  deaf  to 
the  voice  of  persuasion,  could  such  tears  avail  to  turn  them  from 
their  iniquity.  But,  knowing  all  human  unassisted  efforts  to  be  in- 
sufficient, it  gives  to  the  world  its  protest  against  the  abominations 
which  it  is  too  feeble  to  prevent ;  and  then  hastens  to  the  secret 
chamber  to  pour  out  its  wrestling  desires  in  the  tenderness  of  our 
Master's  intercession,  "  Father,  forgive  them,  for  they  know  not 
what  they  do."1 

Such  was  the  zeal  of  the  ancient  Lawgiver,  whose  spirit  (though, 
as  it  regarded  his  own  cause,  "  meek  above  all  the  men  which  were 
upon  the  face  of  the  earth"2)  "  waxed  he?*3  on  witnessing  the 
grievous  dishonor  done  to  his  God  during  his  absence  on  the  mount. 
At  the  same  time,  (as  if  more  clearly  to  distinguish  the  holy  burning 
from  the  heat  of  his  own  spirit,)  how  fervently  did  he  plead  his  peo- 
ple's cause  in  secret  before  his  God,  as  he  had  manifested  his  con- 
cern for  the  honor  of  his  God  before  the  congregation  !4  Surely  he 
could  have  taken  up  this  language,  "  My  zeal  hath  consumed  me, 
because  mine  enemies  have  forgotten  thy  words."  Burning  with 
the  same  holy  flame,  the  great  Old  Testament  Reformer  bore  his 
testimony  against  the  universal  prevalence  of  idolatry ;  making 
use  of  the  arm  of  temporal  power,5  and  of  the  yet  greater  power  of 
secret  complaint,8  to  stem  the  torrent  of  iniquity.  The  same  im- 
pulse in  later  times  marked  the  conduct  of  the  Apostles ;  when, 
"  rending  their  clothes,  and  running  in  among"  a  frantic  multitude 
of  idolaters,  by  all  the  power  of  their  entreaties  "  they  were  scarcely 
able  to  restrain  the  people,  that  they  had  not  done  sacrifice  unto 
them."7  On  another  occasion  the  great  Apostle,  forgetting  "  the 
goodly  stones  and  buildings''  that  met  his  eyes  at  Athens — found 
"  his  spirit  stirred  up  in  him,  when  he  saw  the  city  wholly  given 
to  idolatry.'13  In  another  city  "  was  he  pressed  in  spirit''9  by  the 
intensity  of  his  interest  for  the  souls  of  his  fellow-sinners,  and  his 
Master's  work. 

Yet  this  is  not  a  heat  that  wastes  itself  without  a  proportionate 
object.  The  truth  of  God  is  the  grand  object.  Not  one  atom  of  its 
dust  shall  be  lost.  For  its  fundamentals— all  consequences  must 
be  hazarded10 — yea,  life  itself — if  need  be — sacrificed.11  Nor  does 
this  fervor  expend  in  strong  impulses  that  wear  out  without  fruit. 
It  is  a  constant  affection  in  "  a  good  thing."12  Nor  is  it  an  undisci- 
plined burst  of  warm  feeling,  but  a  sober  controlled  exercise  of  Chris- 
tian judgment.  The  Apostle — with  his  inexpressible  abhorrence  of 
idolatry,  yet  remained  in  the  midst  of  it  for  two,  perhaps  three,  years 
— faithfully  employed  in  his  Master's  work;  yet  waiting  for  the 
fittest  time  of  open  protest  against  Diana's  worship.13     So  admirably 

1  Luke  xxiii.  34.  2  Numb.  xii.  3,  13.  3  Exod.  xxxii.  19. 

4  lb.  xxxii.  30—32.  s  i  Kings  xviii.  17—40.  6  lb.  xix.  10. 

7  Acts  xiv.  13— 18.  9  lb.  xvii.  1G.  9  lb.  xviii.  5. 

>°Gal.  ii.  5.  »  Acts  xx.  24.     Phil.  ii.  17.     Rev.  xii.  11.  '2  Gal.  iv.  18. 

•3  Acts  xix".  10;  xx.  20,21. 


verse  139.  229 

is  "the  spirit  of  power  and  love"  disciplined  by  "  the  spirit  of  a  sound 
mind."1 

But,  "  compassed  about,  as  we  are,  with  so  great  a  cloud  of  wit- 
nesses"2 let  us  yet  turn  aside  to  look  unto  One  greater  than  all — 
to  One,  whose  example  in  every  temper  of  Christian  conduct  affords 
equal  direction  and  encouragement.  Jesus  could  testify  to  his  Fa- 
ther, "  The  zeal  of  thine  house  hath  eaten  'me  up.V3  He  was  ever 
ready  to  put  aside  even  lawful  engagements  and  obligations,  when 
they  interfered  with  this  paramount  demand.4  Yet  was  his  zeal 
tempered  with  a  careful  restraint  from  needless  offence.  Rather 
would  he  work  a  miracle,6  and  retreat  from  publicity,6  than  seem 
to  give  occasion  to  those  that  might  desire  it.  And  if  we  bear  the 
stamp  of  his  disciples,  without  rushing  into  offence  in  the  wayward- 
ness of  our  own  spirits,  while  rejoicing  to  have  our  own  "names 
cast  out  as  evil,"7  we  shall  at  the  same  time  be  tender  of  any  re- 
flection on  the  name  of  our  God,  as  of  our  dearest  friend  and  bene- 
factor. We  shall  feel  any  slight  of  his  honor  as  sensitively  as  a 
wound  to  our  own  reputation  ;  nor  shall  we  hesitate  to  thrust  our- 
selves between,  to  receive  on  ourselves  any  strokes  that  may  be 
aimed  at  his  cause.8  This  combined  spirit  of  self-denial  and  self- 
devotedness,  kindles  the  flame,  which  "  many  waters  cannot  quench, 
neither  can  the  floods  drown."9  '■  I  could  bear'  said  holy  Brainerd, 
'  any  desertion  or  spiritual  conflict,  if  I  could  but  have  my  heart 
burning  all  the  while  within  me  with  love  to  God,  and  desires 
for  his  glory. no  It  is  indeed  a  delightful  exercise,  to  "spend  and 
be  spent"  in  the  service  of  Him,  who  for  our  sakes  was  even  con- 
sumed by  the  fire  of  his  own  zeal.11 

However,  the  surest  evidence  of  Christian  zeal  is — when  it  begins 
at.  home — in  a  narrow  scrutiny,  and  "vehement  revenge"  against 
the  sins  of  our  own  hearts.12  Do  we  mourn  over  our  own  forget- 
f  ulness  of  God's  words  ?  Are  we  zealous  to  redeem  the  loss  to 
our  Saviour's  cause  from  this  sinful  neglect  ?  And  do  we  plainly 
show,  that  our  opposition  to  sin  in  the  ungodty  is  the  opposition  of 
love  ?  And  is  this  love  manifested  to  the  persons  and  souls  of  those 
whose  doctrines  and  practice  we  are  constrained  to  resist,  and  in  a 
careful  restraint  from  the  use  of  unhallowed  "carnal  weapons"  in 
this  spiritual  "warfare?"13 

Perhaps  the  weak,  timid  child  of  God  may  be  saying,  '  I  can  do 
nothing  for  my  God.  I  suffer  his  words  to  be  forgotten,  with  little 
or  no  success  in  my  efforts  to  prevent  it.'  Are  you  then  making  an 
effort?  Every  work  done  in  faith  bears  fruit  to  God  and  to  his 
church.  You  may  not  see  it.  But  let  your  secret  chamber  witness 
to  your  zeal ;  and  the  Lord  "will  not  be  unrighteous  to  forget  your 
work  and  labor  of  love."14  He  will  even  strengthen  you  for  your 
dreaded  conflict — the  open  confession  of  his  cause — "  For  lie  hath 

i2Tim.  i.  7.  2  Hcb.  xii.  1.  9  P$.  \xix.  9,  with  John  ii.  17.     Isn.  lix.  17. 

*  Luke  ii.  49.  s  Matt.  xvii.  24—27.  6  John  vi.  15. 

"  Luke  vi.  '2-2.     Acts  v.  41.         8  Ps.  lxix.  9.    Rom.  xv.  3.    Oomp.  Ps.  Ixxxix.  50,  51. 
3  Cant.  viii.  7  10  Brainer<]'s  Diary.     Edwards' Works,  hi.  107.  ll  Luke  xii.  50. 

KComp.2Cor.vii.il.  Rev. hi.  19.        13  See2Cor.x .4.  Jamesi.20.         "  Hcb.  vi.10. 


230  EXPOSITION    OF    PSALM    CXIX. 

chosen  the  weak  things  of  the  world  to  confound  the  things  that 
are  mighty.'''11  Or,  should  peculiar  trials  restrain  the  boldness  of 
your  profession,  you  may  be  found  in  the  end  to  have  made  as  ef- 
fectual resistance  to  the  progress  of  sin  by  your  intercession  before 
God,  as  those  who  have  shown  a  more  open  front  in  the  face  of  the 
world. 

140.   Thy  word  is  very  pure;  therefore  thy  servant  loveth  it. 

The  Psalmist's  love  for  the  law  of  his  God  may  account  for  the 
"  zeal"  he  felt  on  account  of  its  general  neglect.  All  other  systems 
of  religion  (or  rather  of  "  philosophy  falsely  so  called")  allure  their 
disciples  by  the  indulgence  of  carnal  lust  or  self-complacent  pride. 
The  u  ord  of  God  outweighs  them  all  in  its  chief  excellence — pecul- 
iar to  itself — its  purity.  "  Every  word  is  very  pure2 — tried  to  the 
uttermost"  in  the  furnace,  and  found  to  be  absolutely  without  dross.3 
Its  promises  are  without  a  shadow  of  change  or  unfaithfulness.  Its 
precepts  reflect  the  holy  image  of  their  Divine  Author.  In  a  word 
it  contains  '  truth  without  any  mixture  of  error  for  its  matter4 — 
-S  Therefore  thy  servant  loveth  it" 

'  No  one  but  a  true  servant  of  God  can  therefore  love  it,  because 
it  is  pure  ;  since  he  who  loves  it  must  desire  to  be  like  it,  to  feel  its 
efficacy,  to  be  reformed  by  it.'5  The  unlettered  believer  cannot  well 
discern  its  sublimity  ;  but  he  loves  it  for  its  holiness.  The  mere 
scholar,  on  the  other  hand,  admires  its  sublimity — but  the  secrets 
which  it  reveals  (such  as  the  pride  of  the  natural  heart  struggles  to 
conceal)  forbid  him  to  love  it.0  Its  purity,  which  is  the  matter  of 
love  to  the  one,  excites  enmity  in  the  other.  From  "  the  glass" 
which  shows  him  "  his  natural  face" — his  neglected  obligations — 
his  fearfully  self-deluded  state — and  his  appalling  prospects — he 
turns  away  in  disgust.  The  indulgence  of  sin  effectually  precludes 
the  benefit  of  the  most  industrious  search  into  the  word  of  God.  The 
heart  must  undergo  an  entire  renewal — it  must  be  sanctified  and 
cleansed,  yea,  be  "baptized  with  the  Holy  Ghost,"7  before  it  can 
discern,  or — when  it  has  discerned — can  love,  the  purity  of  the 
word  of  God. 

Witness  the  breathings  of  Brainerd's  soul  in  this  holy  atmosphere, 
'  Oh  that  my  soul  were  holy,  as  he  is  holy  !  Oh  that  it  were  pure 
even  as  Christ  is  pure  ;  and  perfect,  as  my  Father  in  heaven  is 
perfect !  These  I  feel  are  the  sweetest  commands  in  God's  book, 
comprising  all  others.'3  '  Oh  how  refreshing — exclaims  the  be- 
loved Martyn — '  and  supporting  to  my  soul  was  the  holiness  of 
the  word  of  God!  Sweeter  than  the  sweetest  promise  at  this 
time,  was  the  constant  and  manifest  tendency  of  the  word, to  lead 
men  to  holiness  and  the  deepest  se?'ious7iess.70 

The  valuable  end  for  which  we  "desire  this  word"  is,  "that  we 

I  1  Cor.  i.  27.  2  Prov.  xxx.  5.     Ps.  xix.  8. 

3  Prayer  Book  translation.     Comp.  Ps.  xii.  G.         *  Locke.         5  Bp.  Home  in  loco. 
<s  See  John  iii.  20.  7  Matt.  iii.  11.  8  Edwards'  Works,  iii.  171. 

9  Martyn's  Life,  pp.  206,  207. 


VERSE    141.  231 

may  grow  thereby,"1  — grow  in  purity  of  heart  and  conduct ;  learn- 
ing to  shrink  from  the  touch  of  sin  ;  "cleansing  ourselves  from  all 
filth iness  of  flesh  and  spirit,  and  perfecting  holiness  in  the  fear  of 
God."2  Our  "esteem"  for  it — "more  than  our  necessary  food"3 — 
will  be  in  proportion  to  our  growth  in  grace,  an  evidence  of  this 
growth,  and  a  constant  spring  of  holy  enjoyment. 

An  additional  excitement  to  love  its  purity  is  the  exhibition  of 
that  purity  imbodied  in  our  perfect  pattern  in  Him,  "who  was 
holy,  harmless,  undefiled,  and  separate  from  shiners."4  For  the 
habit  of  beholding  the  Saviour  with  the  eye  of  faith  in  the  glass  of 
the  word,  conforms  us  to  his  image.*  But  be  it  ever  remembered, 
that  its  holiness  can  have  no  fellowship,  and  communicate  no  life, 
except  in  its  own  atmosphere.  Oh !  for  a  larger  influence  of  the 
Spirit  of  God  upon  our  souls,  that  we  may  enjoy  the  purifying  de- 
lights of  the  word  of  God  ;  that  we  may  live  in  it,  live  by  it,  to  the 
glory  of  our  dear  Redeemer,  and  to  the  edification  of  his  Church  ! 

141.  /  am  small  and  despised;  yet  do  not  I  forget  tliy  precepts. 

Evidently  David  did  not  love  the  word  for  selfish  gain.  "  Small 
and  despised''''  was  his  condition,  when  the  Lord  first  looked  on 
him.6  It  was  also  the  reproach,  which  in  the  height  of  his  glory  he 
endured  for  the  name  of  his  God.7  "  Yet — stripped  and  destitute 
as  he  might  be—  did  he  not  forget  his  precepts."  The  remem- 
brance of  his  God  was  a  cheering  encouragement  to  his  faith  in  his 
lowly  condition  f  and  no  less  his  support  in  the  far  greater  trials 
of  his  prosperity.  Thus  habitually  did  he  realize  the  unspeakable 
privilege  of  an  ever-present  God  ! 

The  objects  of  the  Lord's  sovereign  choice,9  whom  he  has  stamped 
as  a  "  peculiar  treasure  unto  him  above  all  people,"  and  whom  at 
the  day  of  his  approaching  he  will  bring  forth  as  the  "jewels"10  of 
his  crown — are  most  frequently  in  their  worldly  condition11 — always 
in  the  eyes  of  the  world,12  and  in  their  own  estimation,13 — "small 
and  despised.'"1  And  yet  pride  and  hypocrisy  in  the  natural  heart 
will  sometimes  assume  this  character  for  selfish  ends.  This  lan- 
guage of  humility  is  not  unfrequently  in  the  mouth  of  the  profes- 
sor, to  enable  him  to  maintain  "  a  name  to  live"  in  the  church  of 
God.  But  are  those,  who  call  themselves  "small  and  despised" 
willing  to  be  taken  at  their  word?  Are  they  content  to  be  despised 
by  those,  whose  esteem  this  "voluntary"  spurious  "  humility"  was 
meant  to  secure  ?  Do  they  really  believe  themselves  to  be  what 
they  profess— false,  vile,  mean,  deceitful  creatures?  Have  they 
any  experimental  knowledge  of  the  depth  of  inner  wickedness — that 
God  could  open  door  after  door  in  "  the  chamber  of  imagery"  to  con- 
found them  with  the  sight  of  greater,  and  yet  "greater  abomina- 
tions?"14    When,  therefore,  they  "take  the  lowest  place,"  do  they 

i  1  Peter  ii.  2.               2  2  Cor.  vii.  1.  3  j0i,  xxiii.  12.  *  Heb.  vii.  26. 

s  Com.  2  Cor.  iii.  18.  6  1  Sam.  xvi.  11.  i  2  Sam.  vi.  20.  8  1  Sam.  xvii.  34—36. 

9  Exod.  xix.  5.  10  Mai.  iii.  17.  "  1  Cor.  i.  27—29.  James  ii.  5. 

'2  1  Cor.  iv,  9—13.  »3  ps.  xj.  17.    1  cor  xv  9.   Eph  ;;;  g.  u  Ezek.  viii.  5—15 


232  EXPOSITION    OF    PSALM    CXIX. 

feel  it  to  be  their  own  place  ?  Or  does  not  the  language  of  self- 
abasement  mean  in  the  eyes  of  God — '  Come  see  how  humble  1 
am  ?" 

Christian !  think  not  these  self-inquiries  unnecessary  for  the 
cautious  scrutiny  of  thine  own  heart.  A  self-annihilating  spirit  be- 
fore men.,  as  well  as  before  God  ; — to  feel  " small  and  despised" 
when  we  have  a  reputable  name  in  the  Church — is  a  rare  attain- 
ment— a  glorious  triumph  of  victorious  grace — usually  the  fruit  of 
a  sharp  affliction.  This  was  the  spirit  of  Brainerd — that  meek  and 
lowly  disciple  of  his  Master,  who  would  express  his  astonishment, 
that  any  one  above  the  rank  of  "  the  beasts  that  perish"  could  con- 
descend to  notice  him.2  But  if  we  are  small  and  despised  in  the 
estimation  of  men,  let  us  think  of  "Him,  whom  man  despiseth — 
Him  whom  the  nation  abhorreth."3  Never  was  such  an  instance  of 
magnanimity  displayed,  as  when  Pilate  brought  out  the  blessed 
Jesus,  arrayed  in  the  mockery  of  royalty,  and  with  the  blood  stream- 
ing from  his  temples :  and  said,  "Behold  the  man!"4  Then  was 
there  a  human  being,  sustaining  himself  in  the  simple  exclusive 
consciousness  of  the  favor  of  God,  against  the  universal  scorn  of 
every  face.  This  was  independence — this  was  greatness  indeed. 
With  such  a  pattern  before  our  eyes,  and  such  a  motive  touching 
our  hearts,  we  may  well  account  it  "  a  very  small  thing,  that  we 
should  be  judged  of  man's  judgment."5  What  upheld  "the  man 
Christ  Jesus,"  will  uphold  his  servants  also.  '"He  committed  him- 
self to  him  that  judgeth  righteously."6  Must  we  not  desire  to 
"  know  the  fellowship  of  his  sufferings" — yea,  to  rejoice  in  the  par- 
ticipation of  them  V 

Christian  !  dost  thou  love  to  be  low,  and  still  desire  to  be  lower 
than  ever  ?  "  /Small  and  despised"  as  thou  art  in  thine  own  eyes, 
and  in  the  eyes  of  the  world,  "  thou  art  precious  in  the  eyes  of  him" 
who  gave  a  price  "for  thy  ransom"— infinitely  more  precious  than 
"  Egypt,  Ethiopia,  and  Seba,"8  and  who  will  suffer  "  none  to  pluck 

1  'Many  hypocrites  make  great  pretences  to  humility  as  well  as  other  graces.  But 
they  cannot  find  out  what  a  humble  speech  and  behavior  is,  or  how  to  speak  and  act,  so 
that  there  may  be  indeed  a  savor  of  Christian  humility  in  what  they  say  or  do.  That 
sweet  humble  air  and  mien  is  beyond  their  art,  being  not  "led  by  the  Spirit,"  or  naturally 
guided  to  a  behavior  becoming  holy  humility  by  the  vigor  of  a  lowly  spirit  within  them. 
And  therefore  they  have  no  other  way,  but  to  be  much  in  declaring  that  they  are  humble, 
and  telling  how  they  were  humbled  to  the  dust  at  such  and  such  times,  and  abounding 
in  very  bad  expressions  about  themselves, — such  as — 'I  have  a  dreadful  wicked  heart,' — 
'Oh!  this  cursed  heart  of  mine,' &c.  Such  expressions  are  very  often  used — not  with 
a  heart  broken— not  with  the  tears  of  her  that  "washed  Jesus's  feet  with  her  tears" — 
not  as  "remembering  and  beinjf  confounded,  and  never  opening  their  mouth  because  of 
their  shame  when  God  is  pacified,"  (Ezek.  xvi.  63,)  but  with  a  light  air,  or  with  Phari- 
saical affectation.' — Edwards  on  Affections,  part  iii.  sect.  vi. 

2  '  God  feeds  me  with  crumbs.  Blessed  be  his  name  for  anything  !  I  felt  a  great  desire 
that  all  God's  people  should  know  how  mean,  and  little,  and  vile  I  am,  that  they  might 
nee  I  am  nothing,  that  so  they  might  pray  for  me  aright,  and  not  have  the  [east  depend- 
ence \ipon  me.  I  could  not  bear  to  think  of  Christians  showing  me  any  respect.  I  saw 
myself  exceedingly  vile  and  unworthy;  so  that  I  was  ashamed  that  any  one  should  be- 
stow any  favor  upon  me,  or  show  me  any  respect.' — Brainerd's  Diary. 

3  Isa.  xlix.  7.     Comp.  Psalm  xxii.  b\  •*  John  xix.  5.  3  1  Cor.  iv.  3. 
«  1  Peter  ii.  23.                                                        '  Phil.  iii.  10.     1  Peter  iv.  13. 

8  Comp.  Isa.  xliii.  3,  4,  with  Acts  xx.  28. 


verse  142.  233 

thee  out  of  his  hands."1  Many  may  rebuke  thee  ;  many  may 
scorn  ihee:  even  thy  brethren  may  treat  thee  with  contempt ;  yet 
thy  God,  thy  Redeemer,  will  not  depart  from  thee,  will  not  suffer 
thee  to  depart  from  him  ;  but  will  put  his  Spirit  within  thee,  and 
bring-  forth  his  precepts  to  thy  remembrance,  that  thou  mayest  keep 
them,  and  many  a  sweet  supporting  promise  for  thy  consolation. 
Therefore,  "fear  not,  thou  worm  Jacob:  I  will  help  thee,  saith  the 
Lord,  and  thy  Redeemer,  the  Holy  One  of  Israel."2 

142.   Thy  righteousness  is  an  everlasting  righteousness,  and  thy  law  is  the  truth. 

The  Psalmist,  in  the  midst  of  his  trials,  could  not  "forget  the 
precepts"  while  he  maintained  so  just  a  perception  of  their  exalted 
character.  His  mind  at  this  time  seems  to  have  been  filled  with 
the  contemplation  of  the  righteous  government  of  God.  He  there- 
fore repeats  his  adoration,3  not  as  applied  to  any  particular  instance 
— but  as  distinguishing  the  general  character  of  His  administration 
from  "  everlasting." 

But  on  whom  is  this  government  appointed  to  rest?  Think  of 
our  Immanuel — the  human  brow  encircled  with  Divine  glory — the 
crucified  hands  wielding  the  sceptre  of  the  universe — Him,  whom 
they  mocked  as  the  king  of  the  Jews,  seated  on  his  own  exalted 
throne — "  King  of  kings,  and  Lord  of  lords  !"  "  The  government 
is  upon  his  shoulder  :  and  of  the  increase  of  his  government  and 
peace  there  shall  be  no  end."*  How  delightful  to  join  Jehovah  him- 
self in  the  ascription  of  praise — "  Thy  throne,  O  God,  is  forever 
and  ever  ;  a  sceptre  of  righteousness  is  the  sceptre  of  thy  king- 
dom P'5  How  glorious  also  to  praise  that  everlasting  righteous- 
ness— the  ground  on  which  the  administration  of  his  Church  is 
framed — which  Jesus  "brought  in, :' and  "which  is  unto  all  them 
that  belive  ;"G  which,  when  once  clothed  with  it,  is  our  infinite  glory 
and  reward  ! 

"  Every  ordinance  of  man"  is  connected  only  with  time.  The 
Divine  government  has  a  constant  reference  to  eternity,  past  and  to 
come.  "And  I  heard"  said  the  enraptured  disciple,  "  the  angel 
of  the  waters  say ;  Thou  art  righteous,  which  art,  and  xoast,  and 
shall  be  ;  because  thou  hast  judged  thus."7  Every  instance,  there- 
fore, of  his  righteous  administration,  is  that  display  of  the  Divine 
character,  which  constrains  the  adoration  of  heaven.  "One  cried 
to  another,  and  said,  Holy,  holy,  holy  is  the  Lord  of  hosts:  the 
whole  earth  is  full  of  his  glory."  His  "law" — the  manifestation 
of  his  "  righteousness" — "  is  the  truths  "  Thy  word  is  true  from 
the  beginning !  and  every  one  of  thy  righteous  judgments  en- 
dureth  forever."9 

This  truth  is  the  law  of  righteousness,  which  Jesus  bound  him- 
self to  " fulfil"10— to  which  he  "came  to  bear  witness"11— and  to 
which  he  commended  his  people  to  his  Father  as  the  means  of  their 

1  John  x.  28.  2  Isaiah  xli.  14.  3  Comp.  verso  137.  4  Isaiah  ix.  6,  7. 

s  Psalm  xlv.  G.     Heb.  i.  8.  6  Dan.  ix.  24.     Rom.  iii.  22.  7  Rev.  xvi.  5. 

6  Isaiah  vi.  3.  s  Verse  160.  •<>  Matt.  iii.  15.  «  John  xviii.  37. 


234  EXPOSITION    OF    PSALM    CXIX. 

salification,1  for  what  else  is  holiness,  but  the  influences  of  truth, 
digested  and  practically  unbodied  in  the  life  and  conduct?  There 
may  be  fragments  of  truth  elsewhere  found — the  scattered  rem- 
nants of  the  fall.  There  may  be  systems  imbued  with  large  por- 
tions of  truth  deduced  from  this  law.  But  here  alone  is  it  found 
perfect — unsullied.  How  carefully,  therefore,  should  we  test,  by 
this  standard  every  doctrine — every  revelation;2  receiving  with  im- 
plicit subjection  all  that  is  conformed  to  it  ;3  rejecting  with  uncom- 
promising decision  whatever  will  not  abide  the  fiery  trial.''  Most 
careful  also  should  we  be  to  preserve  its  unadulterated  simplicity.6 
Even  the  most  seemingly  trilling  infusion  of  fundamental  error  is 
the  grain  of  poison  cast  into  the  food,  and  making  it  "  a  savor  of 
death  unto  death."  Such  was  the  error  of  the  Galatian  Church — 
"another  Gospel,  yet.  not  another''6 — not  deserving  the  name — not 
putthig  ordinances  in  the  stead  of  Christ :  an  error  too  gross  to 
beguile  a  Christian  profession — but  what  is  far  more  subtle,  and 
equally  destructive,  mixing  them  with  Christ ;  thus  impairing  the 
integrity  of  the  foundation,  paralyzing  the  springs,  poisoning  the 
sources  of  life,  yea,  converting  life  itself  into  death.7  Let  this  church 
stand  out  as  a  beacon  to  our  own — as  a  much-needed  warning  to 
each  of  her  members. 

But  in  a  more  general  view,  let  us  adore  the  Divine  revelation, 
as  bearing  so  full  an  impress  of  a  "  God  that  cannot  lie"- — of  a  "  cov- 
enant ordered  in  all  things"  beyond  human  contrivance,  "  and  sure" 
beyond  the  possibility  of  a  change.8  How  many  dying  testimonies 
have  sealed  the  truth  of  the  precious  promises  !  Joshua,9  Simeon,10 
and  a  "  cloud  of  witnesses  with  which  we  are  compassed  about,"11 
have  "  set  to  their  seals  that  God  is  true"12 — that  "  all  the  promises 
of  God  are  in  Christ  Jesus  yea  and  amen,"13 — that  "  all  are  come 
to  pass  unto  them,  and  not  one  thing  has  failed  thereof."  Equally 
manifest  is  the  truth  of  his  threatenings.  Hell  is  truth  seen  too 
late.  Those  on  the  right  hand  and  those  on  the  left,  at  the  great 
day  of  God,  will  combine  their  testimony  to  the  declaration  of  the 
"Faithful  and  True  Witness,"14 — "Heaven  and  earth  shall  pass 
away,  but  my  words  shall  not  pass  away."15 

143.   Tremble  and  anguish  have  taken  hold  on  me;  yet  thy  commandments  are  my 

delights. 

Christian!  expect  not  unmixed  sorrow  or  uninterrupted  joy 
as  your  present  portion.  Heaven  will  be  joy  without  sorrow.  Hell 
will  be  sorrow  without  joy.  Earth  presents  to  you  every  joy  min- 
gled with  grief — every  grief  tempered  with  joy.  To  be  accounted 
"  small  and  despised?'  does  not  comprise  the  whole  of  your  trials. 
Like  the  great  apostle,  you  must  expect  not  only  "  trouble"  without, 
but  "an^«mA"within.,fl     Others  may  not  have  it.17    But  your  Sav- 

1  John  xvii.  17.  »  1  These,  v.  21.     1  John  iv.  1.  3  Acts  xvii.  11,  12. 

4  Isaiah  viii.  20.     Gal.  i.  8,  9.  s  2  Cor.  ii.  17 ;  iv.  2.  <*  Gal.  i.  G,  7. 

i  lb.  iv.  9—1 1 ;  v.  1—4.  8  Titus  i.  2.    2  Sam.  xxiii.  5.  9  Josh,  xxiii.  14. 

i°  Luke  ii.  25—29.  u  Hcb.  xii.  1.  12  John  iii.  33. 

"  2  Cor.  i.  20.  u  Rev.  iii.  14.  I5  Matt.  xxiv.  35. 

w  2  Cor.  vii.  5;  i.  8.  w  Psalm  lv.  19;  Ixxiii.  3—5. 


verse  143.  235 

iour  engages,  "  You  shall"1  To  all  his  people  he  has  not  meted 
out  the  same  measure.  Some  have  rebuke.  Some  have  a  scourge. 
But  all  have  the  cross — and  this  a  daily  cross2 — not  a  single  or  an 
occasional  trial — but  a  life  of  trial — constant  contradiction  to  the 
will — constant  mortification  of  the  flesh.  And  this  takes  hold  of 
tis.  We  cannot  escape  from  it.  Should  we  wish  to  escape  it? 
This  discipline,  as  Luther  observes  in  his  own  way  (and  who  was 
a  belter  calculator  in  this  school?)  is  more  necessary  for  us  than  all 
the  riches  and  dignities  of  the  whole  world.  And  the  exercise  of 
faith  and  patience  in  the  endurance  will  bring  more  honor  to  God 
and  profit  to  ourselves  than  a  life  of  ease  and  indulgence.  The  in- 
struction of  the  rod  delivers  us  from  its  curse,  and  brings  a  sub- 
stantial and  enriching  blessing.3 

But  how  precious  is  the  sympathy  of  Jesus — "  in  all  things  made 
like  unto  his  brethren" — enduring  (rouble  and  anguish  inconceiv- 
able to  human  apprehension,  ':  that  he  might  be  a  merciful  and 
faithful  High  Priest  to  succor  his  tempted  people  !"4  How  does  it 
lift  up  our  head  amid  the  billows,  when  in  communion  with  our 
Lord  we  can  call  to  mind,  that  his  sorrow  was  for  the  sake  of  his 
dear  purchased  people  ;  that  they  might  drink  their  lighter  cup  be- 
reft of  its  bitter  ingredients  ! 

The  Psalmist  did  not  find  that  the  Lord  afflicted  him  to  leave 
him  in  misery,  but  rather  to  increase  his  happiness.  The  precepts 
which  he  lead  not  forgotten?  were  now  his  delights.  The  scrip- 
tural records  of  the  trials  of  the  Lord's  people  bear  similar  abundant 
testimony  to  the  inexhaustible  resources  of  support  in  the  Book  of 
God ;  and  they  "  are  written  for  our  learning,  that  we  through  pa- 
tience and  comfort  of  the  Scriptures  might  have  hope."6  The  child 
of  God,  whose  thoughts  are  habitually  occupied  in  the  word,  will 
always  find  it  to  be  his  food  and  light,  his  joy  and  strength  ;  wit- 
nessing within,  the  presence  and  power  of  God,  even  where  its  sen- 
sible comfort  may  not  be  enjoyed. 

But  specially  is  affliction  the  time  that  unfolds  the  delights  of 
the  word7,  such  as  more  than  counterbalance  the  painful  trouble 
and  anguish  of  the  flesh.  Such  cheering  prospects  of  hope  and 
deliverance  does  it  set  forth  !  Such  mighty  supports  in  the  endur- 
ance of  trial  does  it  realize  !  Truly  the  experimental  power  of  the 
word  in  keeping  the  soul  alive — much  more  than  this — cheerful — 
sustained — established8 — is  there  any  blessing  like  this — the  fruit 
of  the  cross  ?  Can  we  mourn  over  that  cross,  that  brings  so  gainful 
a  harvest?  The  bitterness  of  the  cross  then  best  realizes  the  de- 
lights of  the  commandments.  But  never  does  the  believer  more 
"  rejoice  in  tribulation,"  than  when  the  "  trouble  and  anguish 
which  take  hold  of  him''1  is  for  the  love  he  bears  to  the  name  of  his 
dear  Lord.9  Persecution  for  his  sake,  far  from  appalling  him,  only 
endears  his  service  to  his  heart.     It  is  in  his  eyes — not  a  penalty 

1  John  xvi.  33.     Comp.  Acts  xiv.  23.     1  Thess.  iii.  3.    2  Tim.  iii.  12.     Rev.  vii.  14. 

2  Luke  ix.  23.  3  Psalm  xciv.  12.  *  Heb.  ii.  17,  18.  s  Verse  141. 
6  Rom.  xv.  4.                i  Verse  92.            8  Deut.  viii.  3.    Matt.  iv.  4.        »  Acts  v.  41. 


236  EXPOSITION    OF    PSALM    CXIX. 

endured,  but  a  privilege  conferred,  "to  suffer  for  his  name's 
sake.yi 

But  contrast  the  condition  of  the  child  of  God  and  the  follower  of 
the  world  in  ihe  hour  of  affliction.  The  one  in  the  midst  of  his 
troubles  drinks  of  the  fountain  of  all-sufficiency  :  and  such  is  his 
peace  and  security,  that,  "in  the  floods  of  great  waters  they  shall 
not  come  nigh  unto  him."2  The  other,  "in  the  fulness  of  his  suf- 
ficiency is  in  straits  "3  David  could  look  upward,  and  find  the  way 
of  escape  in  the  midst  of  his  trouble  :  but  for  Saul,  when  "trouble 
and  anguish  took  hold  of  him"  no  source  of  comfort  opened  to  his 
view.  "  God  was  departed  from  him,  and  was  become  his  enemy."4 
It  was  therefore  '•'■trouble''1  without  support;  "anguish"  without 
relief. — "  trouble  and  anguish  ;"  such  as  will  at  length  "  take  hold 
of"  them  that  forget  God,  when  nothing  will  be  left,  but  the  una- 
vailing "  cry  to  the  mountains  and  the  hills  to  fall  upon  them,  and 
cover  them."5  Thanks  be  to  God  for  deliverance  from  this  fearful 
prospect!  Thanks  for  the  hope  of  unfading  " delights^  when 
earthly  pleasures  shall  have  passed  away  !  The  first  sheaf  of  the 
heavenly  harvest  will  blot  out  the  painful  remembrance  of  the 
weeping  seed-time  which  preceded  it.6  The  first  moment  of  hea- 
ven will  compensate  for  all  the  "troubles  and  anguish"  of  earth ; 
and  these  moments  will  last  throughout  eternity.  "Say  ye  to  the 
righteous,  it  shall  be  well  with  him"1  eternally  well. 

144.   The  righteousness  of  thy  testimonies  is  everlasting;  give  me  understanding, 

and  I  shall  live.8 

What  deep — weighty — impressive  thoughts  were  exercising  the 
Psalmist's  mind  !  He  had  just  marked  the  happy  influence  of  the 
testimonies  upon  the  believer's  heart.  Now  he  again  recurs  to  their 
righteousness — as  the  Divine  administration — not  subject  to  the  in- 
cessant variations  of  the  human  standard — but  everlasting — of 
unalterable  obligation — binding  us  unchangeably  to  God,  and  God 
to  us.  His  creatures  can  virtually  make  them  void  by  their  rebel- 
lion ;9  but  they  cannot  change  their  character,  or  shake  their  foun- 
dation. Nay — themselves  shall  be  the  instruments  of  their  fulfil- 
ment. Every  word  shall  be  established  either  by  them  as  his  obe- 
dient servants,  or  in  and  upon  them  as  rebel  transgressors.  What 
solemn  weight  therefore  is  due  to  this  Divine  standard !  It  seems 
now  to  be  trampled  under  foot ;  but  its  "righteousness" — inflexible 
in  its  demands,  and  unalterable  in  its  obligations — will  ere  long 
assert  its  sovereignty  over  the  world,  when  every  other  standard 

1  Phil.  i.  29.  One  of  the  witnesses  for  the  truth,  when  imprisoned  for  conscience' 
sake  in  Queen  Mary's  persecution  of  the  Church,  is  said  to  have  thus  written  to  a  friend  : 
— '  A  prisoner  for  Christ !  What  is  this  for  a  poor  worm  1  "Such  honor  have"  not 
"all  his  saints."  Both  the  degrees  which  I  took  in  the  University  have  not  set  me  so 
high  as  the  honor  of  becoming  a  prisoner  of  the  Lord.'  Phi!]»ot,  again,  could  say  of  his 
prison — '  In  the  judgment  of  the  world  we  are  in  hell ;  hut  I  iind  in  it  the  sweet  conso- 
lations of  heaven.'  So  also  holy  Bradford — "  My  prison  is  sweeter  to  me  than  any 
parlor,  than  any  pleasure  I  have  had  in  all  my  life.' 

°-  Ps.  xxxii.  6.  3  Job  xx.  22.  4  I  Sam.  xxviii.  15,  16.  s  Rev.  vi.  1G. 

6  Ps.  exxvi.  5,  G.  7  Isa.  iii.  10.  8  Comp.  verses  137,  138.         »  Verse  126. 


verse  144.  237 

shall  have  passed  away.  It  will  be  the  rule  of  the  Divine  proce- 
dure at  the  great  day  of  decision.  When  the  "great  white  throne" 
is  set  up — when  "  the  dead,  small  and  great,  stand  before  God,  and 
the  books  are  opened,  and  another  book  is  opened,  which  is  the 
book  of  life;  and  the  dead  are  judged  out  of  those  things  which 
were  written  in  the  books,  according  to  their  works''1 — the  ac- 
knowledgment will  be  made  throughout  the  universe  of  God,  "  The 
righteousness  of  thy  testimonies  is  everlasting."  How  glorious  is 
the  confidence  of  being  dealt  with  in  that  great  day  upon  an  ever- 
lasting foundation  oi'  righteousness?'2 

But  this  view  of  the  Divine  "  righteousness^  and  "  evcrlasting,1 
obligation  of  the  testimonies,  naturally  suggests  the  prayer  for  a 
more  spiritual,  enlightened,  and  experimental  acquaintance  with 
them.  Often  before  had  the  petition  been  sent  up.3  But  who  can 
cry  too  often  or  too  earnestly  '}  One  ray  of  this  "  understanding'1'' 
is  of  far  higher  value  than  all  the  intellectual  or  speculative  knowl- 
edge in  the  world.4  If  its  first  dawn  exhibits  the  infinite  difference 
between  light  and  darkness — if  prayer  for  it  implies  a  measure  al- 
ready received,  still — Give  me  understanding — will  be  the  cry — 
not  of  the  "little  child"  whose  spiritual  perception  is  just  opening 
— but  of  the  "father,  who  has  known  him  that  is  from  the  begin- 
ning."5 '  Let  me  know  the  holiness  of  thy  "  testimonies'' — their 
extent — their  perfection — their  intimate  connection  with  every  part 
of  my  daily  walk — with  the  restraint  of  my  inclination,  the  regu- 
lation of  my  temper,  the  direction  of  every  step  of  my  path.  And 
indeed  the  more  devoutly  we  study  them,  the  more  shall  we  feel 
our  need  of  supplication  for  Divine  teaching,  to  give  us  more  ador- 
ing and  thankful  views  of  the  government,  of  God,  and  to  subjugate 
our  cavilling  disposition  to  the  humbling  influence  of  faith.' 

The  principle  of  spiritual  and  eternal  life  flows  from  the  enlight- 
ened perception  of  the  testimonies  of  God.  "  Give  me  understand- 
ing, and  I  shall  Uve"  For  "  this  is  life  eternal,  that  we  might 
know  thee  the  only  true  God  and  Jesus  Christ  whom  thou  hast 
sent."6  His  testimonies  are  the  revelation  of  himself.  If  then  we 
"have  an  unction  from  the  Holy  One,  and  know  all  things,"7  our 
knowledge  of  them  will  become  more  spiritual  in  its  character,  more 
experimental  in  its  comforts,  and  more  practical  in  its  fruits.  And 
thus,  "  the  life  of  God  in  the  soul"  will  invigorate  us  for  higher  at- 
tainments in  evangelical  knowledge,  and  more  steady  advancement 
in  Christian  holiness.  But.  how  infinitely  do  we  live  below  the  full 
privilege  of  knowing  God  in  his  testimonies !  Christians  of  a 
Scriptural  standard  are  "  forgetting  those  things  which  are  behind, 
and  reaching  forth  unto  those  things  which  are  before.  Let  us, 
therefore,  as  many  as  be  perfect,  be  thus  minded."8 

And  then — what  will  it  be  at  the  great  consummation  ;  when 
our  God  of  love  will  have  put  his  last  hand  to  his  glorious  work ; 
when  the  mark  of  all  our  aims — the  term  of  all  our  hopes  and  de- 

i  Rev.  xx.  II,  12.  a  Acts  xvii.  31.  3  Verses  33.  34,  73.  *  Jer.  ix.  23,  24. 

s  1  John  ii.  13,  14.  6  John  xvii.  3.  J  1  John  ii.  20.  8  Phil.  iii.  13, 15. 


238  EXPOSITION    OF    PSALM    CXIX. 

sires — all  that  we  have  so  long  labored  for — so  earnestly  panted  af- 
ter— so  restlessly  pursued — when  all  shall  be  attained?  Then  in- 
deed we  shall  live  a  life  worthy  of  the  name — not  as  now  under  the 
shadowed  glimmering's — but  under  the  immediate  full-eyed  glory 
of  his  light  and  love;  having  escaped  forever  the  deadliest  of  all 
dangers — sin — the  very  deadliness  of  death  itself. 


PART    XIX. 


145.  I  cried  with  my  whole  heart;  hear  we,  O  Lord:    I  will  keep  thy  statutes. 
146.  I  cried  unto  thee:   save  me,  and  I  shall  keep  thy  testimonies. 

This  is  indeed  the  "pouring  out  of  the  soul  before  the  Lord"1 — 
"a  beautiful  and  encouraging  picture  of  a  soul  wrestling  with  God 
in  a  few  short  sentences,  with  as  much  power  and  success  as  in  the 
most  continued  length  of  supplication.  Brief  as  are  the  petitions, 
the  whole  compass  of  language  could  not  make  them  more  com- 
prehensive. "  Hear  me?  The  whole  heart  is  engaged  in  the  "  cry? 
"  Save  me?  includes  a  sinner's  whole  need — pardon,  acceptance, 
access,  holiness,  strength,  comfort,  heaven,  all  in  one  word — Christ. 
Save  me — from  self,  from  Satan,  from  the  world,  from  the  curse  of 
sin,  from  the  wrath  of  God.  This  is  the  need  of  every  moment  to 
the  end.  " I  cried  unto  thee1'— What  a  mercy  to  know  where  to 
go !  The  way  of  access  must  have  been  implied — though  not  men- 
tioned—  in  these  short  ejaculations.  '•'•Hear  me'' — must  have  been 
in  the  name  of  the  all-prevailing  Advocate.  ':  Save  me" — through 
him,  whose  name  is,  Jesus  the  Saviour.  A  moment's  interruption 
of  our  view  of  Jesus  casts,/or  the  time,  an  impenetrable  cloud  over 
our  way  to  God,  and  paralyzes  the  spirit  of  prayer.  Prayer  is  not 
only  the  sense  of  guilt,  and  the  cry  for  mercy,  but  the  exercise  of 
faith.  When  1  come  to  God,  I  would  always  bring  with  me  the 
blood  of  Christ — my  price — my  plea  in  my  hand.  He  cannot  cast 
it  out.  Thus  am  1  "a  prince,  that  hath  power  with  God  and  pre- 
vail.'^ Here  is  the  warrant  to  believe,  that  my  God  does,  and  will 
hear  me.  Here  is  my  encouragement  to  ''  look  up"3  — to  be  "  watch- 
ing at  his  gate"4 — like  the  cripple  at  the  "beautiful  gate  of  the 
temple — expecting  to  receive  somewhat  of  him."5  Not  a  word  of 
such  prayer  is  lost.  It  is  as  seed — not  cast  into  the  earth,  exposed 
to  hazard  and  loss6 — but.  cast  into  the  bosom  of  God — and  here — 
as  in  the  natural  harvest,  lihe  that  soiceth  bountifully  shall  reap 
also  bountifully?7     The  most  frequent  comers  are  the  largest  re- 

•  1  Sam.  i.  15.  2  Gen.  xxxii.  28.  3  Psalm  v.  3.  *  Prov.  viii.  84. 

s  Acts  iii.  5.  6  Matt.  xiii.  3—7.  7  2  Cor.  ix.  G. 


verses  145,  146.  239 

ceivers — always  wanting — always  asking— living  upon  what  they 
have,  but  still  hungering  for  more. 

With  many,  however,  the  ceremony  of  prayer  is  everything, 
without  any  thought,  desire,  anxiety,  or  waiting  for  an  answer. 
These  slight  dealings  prove  low  thoughts  of  God,  and  deep  and 
guilty  insensibility  ;— that  the  sense  of  pressing  need  is  not  sharp 
enough  to  put  an  edge  upon  the  affections.  But  are  none  of  God's 
dear  children,  too,  who  in  days  past  never  missed  the  presence  of 
God,  but  they  "  sought  it  carefully  with  tears" — now  too  easily  sat- 
isfied with  the  act  of  prayer,  without  this  "great  object  of  it — the 
enjoyment  of  God?"1  Perhaps  you  lament  your  deficiencies,  your 
weakness  in  the  hour  of  temptation,  your  indulgence  of  ease,  your 
unfaithfulness  of  heart.  But  is  your  "  cry"  continually  ascending 
"with  your  tohole  heart?"  Your  soul  would  not  be  so  empty  of 
comfort,  if  your  mouth  were  not  so  empty  of  prayer.  The  Lord 
never  charges  presumption  upon  the  frequency  or  extent  of  your 
supplicaiions ;  but  he  is  often  ready  to  "  upbraid  yon  with  your 
unbelief"2  that  you  are  so  reluctant  in  your  approach,  and  so  strait- 
ened in  your  desires — that  you  are  so  unready  to  receive  what  he 
is  so  ready  to  give — that  your  vessels  are  too  narrow  to  take  in  his 
full  blessing — that  you  are  content  with  drops,  when  he  has  prom- 
ised ':  floods," — yea  "  rivers  of  living  water,1'3 — and  above  all,  that 
you  are  so  negligent  in  praising  him  for  what  you  have  already  re- 
ceived. 

We  must  not  lightly  give  up  our  suit.  We  must  not  be  content 
with  keeping  up  duty,  without  keeping  up  "continued  instancy  in 
prayer"4  in  our  duty.  This  alone  preserves  in  temptation.  Satan 
strikes  at  all  of  God  in  the  soul.  Unbelief  readily  yields  to  his  sug- 
gestions. This  is  the  element  in  which  we  live — the  warfare  of 
every  moment.  Will  then  the  customary  devotion  of  morning  and 
evening  (even  supposing  it  to  be  sincere)  suffice  for  such  an  emer- 
gency? No.  The  Christian  must  "put  on  the  xohole  armor  of 
God;"  and  buckle  on  his  panoply  with  unceasing  "prayer  and 
watchfulness  in  the  Spirit.''5  If  his  heart  be  dead  and  cold,  let  him 
rather  cry  and  wait,  (as  Luther  was  used  to  do,)  till  it  was  warm 
and  enlivened.  The  hypocrite,  indeed,  would  be  satisfied  with  the 
barren  performance  of  the  duty.  But  the  child  of  God,  while  he 
mourns  in  the  dust,  "  Behold  I  am  vile  !"6 — still  holds  on,  though 

1  '  The  great  object  of  prayer  should  constantly  be  the  enjoyment  of  God;  and  however 
inadequate  the  believer's  conceptions  may  he,  yet  he  has  a  distinct  id*H  of  his  object; 
so  distinct  that  you  can  never  impose  upon  a  real  saint  by  offering  him  something  else 
in  the  room  of  it.  He  knows  what  he  wants ;  and  he  knows  that  this  or  that  is  not  the 
tiling  which  he  wants.' — Augustine,  Epistle  1'21. 

In  the  same  Epistle  he  very  judiciously  recommends  the  use  of  short  and  quick  ejacu- 
lations, (like  these  under  consideration.)  rather  than  long  protracted  supplications,  unless 
the  mind  be  in  a  fervent  frame;  in  which  case  the  petitions,  as  he  justly  observes,  may 
be  indefinitely  prolonged,  without  incurring  the  censure  implied  in  Matthew  vi.  7. 

2  Mark  xvi.  14.  3  Isaiah  xliv.  3.     John  vii.  38.  4  Rom.  xii.  12. 

5  Eph.  vi.  13 — 18.  'The  violence  of  temptation  stupefies  me, :  said  Luther  on  one 
occasion,  speaking  of  his  own  experience,  '  that  I  cannot  open  my  mouth.  As  soon  as 
ever  it  pleases  God  that  I  can  lift  up  my  heart  in  prayer ,  and  make  use  of  Scriptural  ex- 
pressions, it  ceases  to  prevail.' — Milner,  vol.  v.  p.  481.  6  Job  xl.  4;  also  xlii.  5,  6. 


240  EXPOSITION    OF    PSALM    CXIX. 

sometimes  with  a  cry,  that  probably  finds  no  utterance  with  his 
lips;1  that  vents  itself  only  with  tears,  or  "groanings  that  cannot 
be  uttered."3  And  shall  such  a  cry  fail  to  "enter  into  the  ears  of 
the  Lord  of  Sabaoth?"  "  The  Lord  hath  heard  the  voice  of  my 
weeping.  Lord,  all  my  desire  is  before  thee  ;  and  my  groaning 
is  not  hid  from  thee."3 

But  why  is  the  believer  so  earnest  for  an  audience  1 — why  so 
restless  in  his  cries  for  salvation?  Is  it  not,  that  he  loves  '■•the 
statutes'1''  of  his  God  ;  that  he  is  grieved  on  account  of  his  inability 
to  keep  them  ;  and  that  he  longs  for  mere)-,  as  the  spring  of  his 
obedience?  "  Hear  me  ;  1 'will  keep  thy  statutes.  iSaveme  ;  and 
I  shall  keep  thy  testimonies" — a  most  satisfactory  evidence  of  an 
upright  heart.  Sin  can  have  no  fellowship  with  the  statutes.  As 
saved  sinners,  they  are  our  delight. 

Lord  !  thou  knowest  how  our  hearts  draw  back  from  the  spiritual 
work  of  prayer;  and  how  we  nourish  our  unbelief  by  our  distance 
from  thee.  Oh  pour  upon  us  this  "  Spirit  of  grace  and  supplica- 
tion." "  Teach  us  to  pray"4 — even  our  hearts — '•  our  whole  hearts" 
- — to  "  cry  unto  thee."  Give  us  the  privilege  of  real  communion 
with  thee — the  only  satisfying  joy  of  earth  or  heaven.  Then  shall 
we  "run  the  way  of  thy  commandments,  when  thou  shalt  enlarge 
our  hearts."6 

147.   I  prevented  the  dawning  of  the  morning,  and  cried:  I  hoped  in  thy  word. 
148.  Mine  eyes  prevent  the  night-watches,  that  I  might  meditate  in  thy  word. 

The  Psalmist  here  brings  before  us  not  only  the  fervency,  but 
the  seasons,  of  his  supplication.  Like  Daniel  he  had  set  times  of 
prayer — "  three  times  a  day."6  Yet  did  not  this  frequent,  exercise 
satisfy  him,  without  an  habitual  "waiting  all  the  day  upon  his 
God."7  Prayer  was  indeed  his  meat,  and  drink,  and  breath.  "  1 
give  myself  unto  prayer, ."8  His  sketch  of  the  "  blessed  man,  de- 
lighting in  the  law  of  his  God,  and" — as  an  evidence  of  this  delight 
— "  meditating  therein  day  and  night"9 — unconsciously  furnished 
an  accurate  picture  of  himself.  For  early  and  late  was  he  found 
in  the  work  of  God  ;  " preventing  the  dawning  of  the  morning" 
for  prayer,  and  again,  "  the  night-ivatches,  that  he  might  meditate. 
in  the  word."  But  to  look  above  the  example  of  David  to  David's 
Lord  ;  surely  "  it  was  written"  most  peculiarly  "for  our  learning," 
that  Jesus — after  a  laborious  Sabbath — every  moment  of  which  ap- 
pears to  have  been  spent  for  the  benefit  of  sinners;  and  when  his 
body,  subject  to  the  same  infirmities,  and  therefore  needing  the 
same  refreshment  with  our  own,  seemed  to  require  repose — "  in  the 
morning,  rising  up  a  great  while  before  day,  went  out,  and  de- 
parted into  a  solitary  place  and  there  prayed."10     On  another  oc- 

1  Exodus  xiv.  15.     1  Sam.  i.  13.     Nth.  ii.  4.  2  Rom.  v'iii.  2G. 

3  Psalm  vi.  8;  xxxviii.  9.  *  Luke  xi.  1.  5  Verse  32. 

6  Psalm  lv.  17,  with  Daniel  vi.  10.  7  Psalm  xxv.  5. 

8  Hi.  cix.  4.  '  But  I  prayer,'  Heb. — all  over  prayer — always  ready  for  prayer — at  all 
seasons,  besides  the  frequency  of  set  times  of  communion — one  whose  life  is  a  continual 
prayer — "  prayer  without  ceasing."     1  These,  v.  17. 

s  lb.  i.  2.  I0  Mark  i.  21—35. 


verses  147,  148.  241 

casion,  when  intensely  engaged  in  the  service  of  his  Church,  and 
about  to  lay  her  foundation  in  the  choice  of  her  first  ministers,  did 
his  eyes  prevent  the  night-watches.  "  He  continued  all  night  in 
prayer  to  God."1 

So  long  as  the  duty  only  of  prayer  is  known,  we  shall  be  content 
with  our  set  seasons.  But  when  the  privilege  is  felt,  we  shall  be 
early  at  work,  following  it  closely  morning  and  night.2  While, 
however,  family  and  social  exercises  are  refreshing — While  the  tab- 
ernacles of  the  Lord  are  amiable  in  our  view,  and  we  delight  to 
"  wait  at  the  posts  of  his  doors."3  yet  it  is  the  lonely,  confidential  in- 
tercourse with  our  God — "the  door  shut" — the  Church  as  well  as 
the  world  excluded — that  makes  our  closest  walk  with  God.4  aS^- 
cret  prayer  is  most  likely  to  be  true  prayer.  There  is  no  true 
prayer  without  it.  It  was  the  "garden"  prayer — separate  even 
from  his  own  disciples — that  brought  special  support  to  the  fainting 
humanity  of  Jesus.5  And  if  he  needed  this  perfect  retirement, 
whose  affections  were  always  fixed  upon  their  centre,  what  must 
be  our  own  need,  whose  desires  are  so  unstable  and  languishing ! 
And  how  cheering  is  his  succoring  sympathy,  knowing  as  he  does 
experimentally  the  heart  of  a  secret,  earnest  pleader  !  Such  doubt- 
less were  David's  cries— penetrating  no  ear,  but  his  Father's — yet 
delightful  incense  there.6 

But  to  see  the  King  of  Israel,  with  all  his  urgent  responsibilities, 
"  sanctifying"  such  frequent  daily  seasons  "  with  the  word  of  God 
and  prayer" — how  does  it  expose  the  insincerity  of  the  worldling's 
excuse,  that  the  pressing  avocations  of  the  day  afford  no  time  for 
the  service  of  God  !  It  is  not,  that  such  men  are  busy,  and  have 
no  time  for  prayer ;  but  that  they  are  worldly,  and  have  no  heart 
to  pray.  The  consecrated  heart  will  always  find  time  for  secret 
duties,  and  will  rather,  as  David,  redeem  it  from  sleep,  than  lose  it 
from  prayer.7 

And  does  not  the  uniform  experience  of  the  Lord's  people  war- 
rant the  remark — how  much  our  vital  spirituality  depends  upon  the 
daily  consecration  of  the  first  fruits  of  our  time  to  the  Lord  ?  How 
often  are  opportunities  for  heavenly  communion  during  the  day  un- 
avoidably straitened !  But  "  the  night  watches"  and  "  the  dawning 
of  the  morning"  afford  seasons  free  from  interruption,  when  our 
God  expects  to  hear  from  us,  and  when  "the  joy"  of  "fellowship 
with  him"  will  be  "  our  strength"8  for  active  service,  and  our  keep- 

1  Lukc  vi-  12-1(;.  2  psaim  V-  3.  Jxxxviii.  13.     Isaiah  xxvi.  9. 

3  Psalm  lxxxiv.  1.     Prov.  viii.  34.  «  Matt.  vi.  6.  s  Luke  xxii  41—43. 

6  Psalm  lvi.  8;  cxli.  2.     Prov.  xv.  8.     Cant.  ii.  14. 

1  Most  instructive  is  the  example  of  Mr.  Cadogan,  as  recorded  by  his  admirable  bio<r- 
raphrr.  '  Feeling  strongly  that  ho  must  walk  with  God  in  secret  at  any  rate;  when  he 
had  company,  he  would  often  retire  from  them  into  his  study,  rather  than  omit  his  ac- 
customed waiting  upon  his  God.  Often  has  he  been  found  there,  when  most  of  the 
family  were  gone  to  rest,  surprised  on  his  knees  by  the  domestic  who  usually  took  care 
ol  the  house.'—  Cecil's  Life  of  Cadogan. 

Perhaps  in  an  observation  once  made  to  an  excellent  minister,  the  importance  of  the 
truth  may  furnish  an  apology  for  the  quaintness  of  the  dress:—'  If  you  did  not  plough 
in  the  closet,  you  would  not  reap  in  the  pulpit ' 

8Neh.  viii.10. 

16 


242  EXPOSITION    OP    PSALM    CXIX. 

ing  from  many  a  worldly  snare.  What  a  standard  of  enjoyment 
would  it  be,  with  our  last  thoughts  in  the  night  watches,  to  leave 
as  it  were  our  hearts  with  him,  and  to  find  them  with  him  in  the 
morning,  awaking  as  with  our  hearts  in  heaven  !  Surely  the  re- 
freshments of  our  visits  to  him,  and  his  abidance  with  us,  will  often 
constrain  us  to  acknowledge — "  Truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ.1'1  The  thoughts  of  God 
were  clearly  the  first  visitors  to  David's  waking  mind  ;2  and  to  this 
may  be  ascribed  his  habitual  success  in  realizing  his  presence 
throughout  the  day.  Our  lukewarmness  and  our  want  of  spiritual 
enjoyment  may  often  be  traced  to  that  morning  indolence  (which 
the  zeal  of  the  ungodly3  might  put  to  shame)  which  not  only  throws 
the  business  of  the  day  into  confusion,  but  also  consumes  the  time 
in  self-indulgence  or  trifling,  which  should  have  been  given  to  sa- 
cred intercourse.  For — not  to  speak  of  the  seasonableness  of  the 
early  hours  for  devotion — the  very  exertion  made  to  overcome  "  this 
lust  of  the  flesh,"  and  to  steal  a  march  upon  the  demands  of  the 
world,  is  an  exercise  of  self-denial,  honorable  to  God,  "  that  shall  in 
no  wise  lose  its  reward."  No  remembrance  of  the  past  will  be  so 
refreshing  at  a  dying  hour,  as  the  time  redeemed  for  communion 
with  God. 

And,  even  should  there  be  no  actual  enjoyment,  at  least  let  us 
honor  God  by  expectancy.  "  I  hoped  in  thy  word  !"*  There  can 
be  no  exercise  of  faith  in  the  neglect  of  prayer  ;  but  the  ground  of 
faith,  and  that  which  gives  to  it  life,  hope,  and  joy,  is  the  view  of 
God  in  his  word  as  a  promising  God.  Therefore  when  his  Prov- 
idence opens  no  present  encouragement,  let  us  seek  it  in  his  cove- 
nant. To  '••hope  in  his  word  is  to  build  up  ourselves  upon  our 
most  holy  faith,"5  and  to  lay  all  our  desires,  all  our  cares,  all  our 
weights,  and  burdens,  upon  a  solid  unsinking  foundation. 

Well,  therefore,  were  David's  "night-watches'9  employed  in 
"  meditation  in  the  word."  For,  in  order  to  stay  ourselves  upon  it 
in  time  of  need,  it  must  occupy  our  whole  study,  thoughts  and  love. 

i  1  John  i.  3.        2  See  Ps.  cxxxix.  17,  18.        3  Exod.  xxxii.  6.    Isa.  v.  11.    Mic.  ii.  1. 

<  One  of  Melancthon's  correspondents  describes  Luther  thus :— '  I  cannot  enough  ad- 
mire the  extraordinary  cheerfulness,  constancy,  faith,  and  hope  of  the  man  in  tli.se  trying 
and  vexatious  times.  He  constantly  feeds  these  gracious  affections  by  a  very  diligent 
study  of  tfce  word  of  God.  Then  not  a  day  passes  in  which  he  docs  not  employ  in  prayer 
at  least  three  of  his  very  best  hours.  Once  1  happened  to  hear  him  at  prayer.  Gracious 
God  !  what  spirit  and  what  faith  is  there  in  his  expressions!  He  petitions  God  with  as 
much  reverence,  as  if  he  was  in  the  divine  presence;  and  yet  with  as  firm  a  hope  and 
confidence,  as  he.  would  address  a  father  or  a  friend.  '  I  know,'  said.  he.  '  thou  ait  our 
Father  and  our  God  ;  and  therefore  1  am  sure  thou  wilt  bring  to  nought  the  persecutors 
of  thy  children.  For  shouldest  thou  fail  to  do  this,  thine  own  cause  being  connected 
with  ours,  would  be  endangered.  It  is  entirely  thrne  own  concern.  We.  by  thy  provi- 
dence, have  been  compelled  to  take  a  part.  Thou  therefore  wilt  be  our  defence.'  W  hdst 
I  was'listening  to  Luther  praying  in  this  manner,  nt  a  distance,  my  soul  seemed  on  lire 
within  me,  to°hcar  the  man  address  God  so  like  a  friend,  and  yet  with  *>  much  gravity 
and  reverence;  and  also  to  hear  him,  in  the  course  of  his  prayer,  insisting  upon  the  prom- 
ises contained  in  the  Psalms,  as  if  he  were  sure  his  petitions  would  he  granted .'--Mibura 
History,  vol.  v.  p.  5ti5.  Again  referred  to  in  Scott's  Continuation,  vol.  i.  p.  77.  Was 
not  this' an  illustration  of  David's  confidence—/  hoped  in  thy  word? 

5  Jude  20. 


verse  149.  243 

Instability  of  faith  arises  from  a  want  of  fixed  recollection  of  the 
promises  of  God.  This  superficial  habit  may  suffice  for  times  of 
quietness;  but  amid  the  billows  of  temptation  we  can  only  cast 
"  anchor  sure  and  steadfast"  in  an  habitual  and  intelligent  confi- 
dence upon  the  full,  free,  firm  promise  of  the  word.  Let  it  there- 
fore be  the  food  of  our  meditation,  and  the  ground  of  our  support, 
when  our  suit  seems  to  hang  at  the  throne  of  grace  without  any 
tokens  of  present  acceptance.  Often  will  it  lift  up  our  fainting 
hands,  and  supply  strength  for  fresh  conflict,  and  the  earnest  of 
blessed  victory.  The  ground  is  always  sure  for  faith.  May  the 
Lord  ever  furnish  us  with  faith  enough  for  our  daily  work,  conflict, 
consolation,  and  establishment! 

149.  Hear  my  voice  according  unto  thy  loving-kindness ;   O  Lord,  quicken  me 
according  to  thy  judgment. 

In  the  eyes  of  the  world,  David  appeared  "  in  all  his  glory," 
when  seated  on  his  throne,  and  surrounded  with  the  magnificence 
of  his  kingdom.  But  never  did  he  appear  so  glorious  in  the  sight 
of  God,  as  when  presenting  himself  as  a  suppliant  before  the  mercy- 
seat,  seeking  an  audience  of  the  King  of  kings,  only  to  send  up  re- 
iterated cries  for  quickening  grace.  And  do  not  I  need  the  same 
grace  every  moment,  in  every  duty?  Does  not  "the  gift  of  God 
within  me"  need  to  be  daily  "  stirred  up  ?"'  Are  not  "  the  things 
that,  remain"  often  "ready  to  die?"2  Then  u  Hear  my  voice,  O 
Lord;  quicken  me." 

But  to  urge  my  suit  successfully,  I  must  "order  my  cause  before 
God  ;"  I  must  "  fill  my  mouth  with  arguments."3  And  if  I  can  draw 
a  favorable  plea  from  the  character  of  my  judge — if  I  can  prove 
that  promises  have  been  made  in  my  behalf,  these  will  be  most 
encouraging  earnests  of  a  successful  issue.  Now  David  had  been 
so  used  to  plead  in  cases  of  extremity,  that  arguments  suited  to  his 
present  distress  were  always  ready  at  hand.  He  now  pleads  with 
God  for  quicke?ii?ig  grace,  on  the  ground  of  his  own  loving-kind- 
?iess  and  judgment.     Can  he  "deny  himself?" 

And  with  what  "  full  assurance  of  faith,"4  may  I  ask  to  be  heard 
on  account  of  that  transcendent  proof  of  "loving-kindness"  mani- 
fested in  the  gift  of  God's  dear  Son5 — not  only  as  his  chiefest  mercy, 
but  as  the  pledge  of  every  other  mercy6 — and  manifested  too  at  the 
fittest  time7 — "  according  to  his  judgment" — after  the  inefficiency 
of  the  power  of  reason8  and  the  sanctions  of  the  law9  to  influence 
the  heart,  had  been  most  clearly  displayed!  And  what  a  plea  is  it 
to  ask  for  quickening  influences,  that,  this  is  the  very  end  for  which 
this  gift  of  lori)ig-kiudness  was  vouchsafed,10  and  that  the  gift  itself 
is  the  channel,  through  which  the  quickening  life  of  the  Godhead  is 
imparted!11  Could  I  ask  for  this  grace  on  any  other  ground  than 
loving-kindness  7     All  ground  of  fitness  or  merit  is  swept  away.1* 

«  2  Tim.  i.  6.  2  Rev.  iii.  2.  3  jou  Xxiii.  4.  *  Heb.  x.  22. 

5  John  iii.  1G.  6  st.e  Rom.  viii  32.  1  See  Gal.  iv.  4.  8  Coinp.  1  Cor.  i.  21. 

9  Comp.  Jer.  xxxi.  31— 33.         10  John  x.  10.     1  John  iv.  9.  »  1  John  v.  11. 
12  Ezek.  xxxvi.  32. 


244  EXPOSITION    OF    PSALM    CXIX. 

On  the  footing  of  mercy  alone  can  I  stand  before  him.1  And  how 
is  my  faith  enlivened  in  retracing  the  records  of  my  sonl  from  the 
beginning — how  he  "betrothed"2 — how  he  "drew  me  with  loving- 
kindness  !3  May  I  not  then  cry,  "Oh  !  continue  thy  loving-kind- 
ness ?H  And  not  less  full  is  my  conviction  of  his  judgment,  in 
dealing  wisely  and  tenderly  with  me,  according  to  his  infallible  per- 
ception of  my  need.  Left  to  my  own  judgment — often  should  I 
have  prayed  myself  into  evil,  and  asked  what  it  would  have  been 
my  curse  to  have  received.5  But  I  have  learned,  that  the  child  must 
not  be  guided  by  his  own  will,  but  by  his  father's  better  mind — nor 
the  patient  by  his  own  humor,  but  by  the  physician's  skill.  Truly, 
even  the  Lord's  corrections  have  been  in  judgment  /6  And  in  the 
thankful  remembrance  of  them  my  confidence  for  the  time  to  come 
is  established  !  Gladly  will  I  "set  to  my  seal,"  that  "  the  Lord  is 
a  God  of  judgment ;"  and  that  "  blessed  are  they  that  wait  for 
him."7  He  knows  not  only  what  grace  is  needed,  but  at  what 
time.  Not  a  moment  sooner  will  it  come ;  not  a  moment  later  will 
it  be  delayed.  '  As  thou  wilt,  what  thou  wilt,  when  thou  wilt,'8 — 
is  the  expression  of  faith  and  resignation,  with  which  all  must  be 
committed  to  the  Lord,  waiting  for  the  end,  in  humility,  desire,  ex- 
pectation. And  if  in  pleading  my  suit  for  an  hearing  "according 
to  his  loving-kindness"  my  poor,  polluted,  lifeless  petitions  should 
find  no  liberty  of  approach  ;  may  I  be  but  enabled  to  direct  one  be- 
lieving look  to  "  the  Lamb  that  is  in  the  midst  of  the  throne  !"3  and 
I  will  not  doubt  that  my  feeblest  offering  shall  come  up  as  a  me- 
morial before  God. 

150.   They  draw  nigh  that  follow  after  mischief;  they  are  far  from  thy  law. 
151.   Thou  art  near,  O  Lord;  and  all  thy  commandments  are  truth. 

The  imminent  danger  in  which  David  was  living10  quickened  his 
cries  to  his  God.  Often  does  the  Lord  permit  this  pressing  trial. 
Seldom — but  in  extremity — are  our  graces  brought  to  their  full  ex- 
ercise. Confidence  is  then  shaken  from  man,  and  established  in 
God.11  For  now  it  is  that  we  enjoy  our  God  as  "  a  very  present  help 
in  trouble,"12  and  our  dependence  on  his  "  commandments"  is  a 
"  true"  and  solid  foundation  of  comfort  to  our  soul.  An  awful 
character  indeed  is  it  of  the  ungodly.  "  They  are  far  from  God's 
law" — and  that  not  from  ignorance,  but  from  wilful  enmity.  This 
is  God's  witness  against  them  ;13  and  they  are  not  ashamed  to  con- 
sent, that  "  this  witness  is  true."  No  wonder,  therefore,  that  those 
that  "  are  far  from  God's  law"  should  "  draw  nigh  tofolloio  after 
mischief. "u     But  if  "  they  draw  nigh,"  the  Lord  is  nearer  still.    "  7 

i  Eph.  ii.  7.     Titus  iii.  4.        2  Hosea  ii.  19.        3  Jer.  xxxi.  3.        *  Psalm  xxxvi.  10. 

s  lb.  cvi.  15.  6  Jer.  x.  '24.  7  Isaiah  xxx.  18. 

8  Thomas  a  Kcnipis.  9  Rev.  v.  6.  10  Psalm  lvii.  4.  "  2  Cor.  i.  9. 

'2  Psalm  xlvi.  1.  13  lb.  1.  17.  Comp.  Prov.  i.  22, 25,  29. 

i*  '  He  cannot  brook  the  child  that  hateth  the  lather;  he  cannot  mind  the  servant  that 
carcth  not  for  the  master.  If  ye  were  of  the  world,  the  world  would  love  you ;  ye  should 
dwell  quietly.  There  would  be  no  grief,  no  molestation,  if  the  devil  dwelt  in  you,  (which 
God  forbid.)  He  would  not  stir  up  his  knights  to  besiege  your  house  ....  but  because 
Christ  dwelleth  in  you,  (as  he  does  by  faith,)  therefore  stirreth  he  up  his  first-begotten 


verses  150,  151.  245 

am  thy  shield"1 — saith  he  to  his  distressed  child — who  echoes  back 
the  promise  in  tiie  cheerfulness  of  faith,  "  Thou  art  my  hiding- 
place,  and  my  shield  :  and  I  hope  in  thy  icord"2  Elisha  knew 
the  power  of  this  shield,  when  he  quelled  the  alarm  of  his  terrified 
servant.  He  beheld  them  "  draw  nigh  that  follow  after  mischief" 
but  the  eye  of  faith  assured  his  heart ;  and  when  "  the  Lord  opened 
the  eyes  of  the  young  man,"  he  too  was  enabled  to  testify,  <;  Thou 
art  near,  O  Lord  P'3 

But  near  as  the  Lord  is  to  his  people  as  their  outward  shield,  is 
he  not  yet  nearer  still,  as  dwelling  in  their  hearts?  Here  is  ': his 
temple,"4  his  desired  habitation — like  Zion  of  old,  of  which  he  said, 
— "  This  is  my  rest  forever ;  here  will  I  dwell,  for  I  have  desired 
it.'"5  This  is  the  dwelling,  which,  once  possessed  of  its  Divine  In- 
habitant, will  never  be  left  desolate. 

Our  spiritual  enemies,  like  David's  persecutors,  are  ever  present 
and  active.  The  devouring  "lion,"8  or  the  insinuating  "  serpent,"7 
is  (:  nigh  to  follow  after  mischief ;"  and  so  much  the  more  danger- 
ous, as  his  approaches  are  invisible.  Nigh  also  is  a  tempting,  en- 
snaring world  ;  and  nearer  still  a  lurking  world  within,  separating 
us  from  communion  with  our  God.  But  in  turning  habitually  and 
immediately  to  our  strong  hold,  we  can  enjoy  the  confidence,  "  Thou 
art  near,  O  Lord."  Though  "the  High  and  Lofty  One,  whose 
name  is  holy  ;"8  though  the  just  and  terrible  God,  yet  art  thou  made 
nigh  to  thy  people,9  and  they  to  thee,10  "  by  the  blood  of  the  Cross." 
And  thou  dost  manifest  thy  presence  to  them  in  "  the  Son  of  thy 
love." 

Indeed  to  the  Son  himself,  the  nearness  of  his  Father's  presence 
was  a  source  of  consolation  and  support,  when  "  they  drew  nigh, 
that  followed  after  mischief.''''  "  He  is  near"  said  he — "  which 
justifieth  me:  who  will  contend  with  me  ?  let  us  stand  together. 
Who  is  mine  adversary  ?  let  him  come  near  to  me.  Behold  the 
Lord  God  wilt  help  me  ;  who  is  he  that  shall  condemn  me  ?  So 
they  all  shall  wax  old  as  doth  a  garment :  the  moth  shall  eat  them 
up."11  "  Behold,"  said  he  to  his  affrighted  disciples,  as  his  hour 
drew  near,  "  the  hour  cometh,  yea  is  now  come,  that  ye  shall  be 
scattered  every  one  to  his  own,  and  shall  leave  me  alone  :  and 
yet  I  am  not  alone,  because  the  Father  is  with  me."12  And  thus 
his  people  in  earthly  desolation  flee  to  the  promises  of  their  God ; 
and  in  the  recollection  of  his  faithful,  ever-present  help,  "  set  to 

son,  the  world,  to  seek  how  to  disquiet  you,  to  rub  you,  to  despoil  you,  to  destroy;  and 
perchance  your  dear  Father,  to  try  to  make  known  to  you  and  to  the  world,  that  ye  are 
destinate  to  another  dwelling  than  here  on  earth,  to  another  city  than  man's  eyes  have 
seen  at  any  time,  hath  given,  or  will  give  power  to  Satan  or  to  the  world  to  take  from 
you  the  things  which  he  hath  lent  you ;  and  by  taking  away,  to  try  your  fidelity,  obedi- 
ence, and  love  towards  him,  (for  ye  may  not  love  them  above  him,)  as  by  giving  that  ye 
have,  and  keeping  it,  he  hath  declared  his  love  towards  you.' — Bradford's  Epistles — 
Fathers  of  the  English  Church,  vol.  vi.  pp.  58,  59. 

i  Gen.  xv.  1.  2  Verse  111.  3  fjomp.  2  Kings  vi.  1 1— 17.         *  2  Cor.  vi.  16. 

5  Psalm  cxxxii.  13,  11.  with  Eph.  ii.  22.  s  I  Peter  v.  8.  '  Rev.  xii.  9. 

8  Js.,iah  lvii.  15.  9  Col.  i.  20.  '»  Eph.  ii.  13.  »  Isaiah  1.  8,9. 

'2  John  xvi.  32. 


246  EXPOSITION    OF    PSALM    CXIX. 

their  seal,"  that  "  all  his  commandments  are  truth!''  The  mischief 
intended  for  them  only  proves,  that  "  Thou,  Loal,  wilt  bless  the 
righteous  ;  with  favor  wilt  thou  compass  him  as  with  a  shield.''1 

But  may  the  Lord  not  only  be  brought  near  in  our  interest  in 
him,  but  may  we  be  kept  near  in  communion  with  him  !  Let  our 
hearts  be  sacred  to  him.  Let  us  be  most  careful  to  watch  against 
any  strangeness  with  this  beloved  Friend,  and  to  cultivate  a  draw- 
ing cordiality  and  closeness  in  our  walk  with  him.  If  our  charac- 
ter is  formed  by  the  society  in  which  we  live,  what  "  treasures  of 
wisdom  and  knowledge"  should  we  find,  what  a  spirit,  of  unbounded 
love  should  we  imbibe — by  a  nearer  and  more  constant  intercourse 
with  him  ;  willing  as  he  is  to  impart  himself  freely,  inexhaustibly 
unto  us  !  In  a  backsliding  state,  we  must  expect  to  lose  this  hea- 
venly nearness.*  In  a  state  of  darkness,  it  is  the  exercise  of  faith. 
to  believe  that  unseen  he  is  near  ;  and  the  practical  influence  of 
faith  will  lead  us  to  speak,  and  pray,  and  think,  and  praise,  as  "  see- 
ing him  who  is  invisible.''3  In  a  state  of  enjoyment,  let  us  antici- 
pate the  time,  when  he  will  be  ever  near  to  us. 

"  And  I  heard  a  great  voice  out  of  heaven,  saying,  Behold  the 
tabernacle  of  God  is  with  men,  and  he  will  dwell  with  them,  and 
they  shall  be  his  people,  and  God  himself  shall  be  with  them,  and 
be  their  God."4 

152.    Concerning  thy  testimonies,  I  have  Tinou-n  of  old  that  thou  hast  founded  them 

for  ever. 

The  truth  of  the  commandments,  which  the  Psalmist  had  just 
asserted,  was  an  everlasting  foundation.  He  stated  it  not  upon 
slight  conviction.  But  he  knew  it — and  that  not  recently — but  as 
the  result  of  early  consideration — he  had  known  it  of  old.  It  is 
most  important  to  have  a  full  certainty  of  the  grounds  of  our  faith. 
How  else  can  wre  have  that  "good  thing — a  heart  established  with 
grace  ?"5 — how  "  continue  in  the  faith  grounded  and  settled  ?" — how 
"  kept  from  being  moved  away  from  the  hopes  of  the  Gospel  ?"6 
Praised  be  God  !  We  feel  our  ground  to  be  firm.  As  God  is  the 
same,  so  must  his  testimonies  be.7  We  cannot  conceive  of  his 
promising  without  performance,  or  threatening  without  effect.8 
They  are  therefore  expressly  revealed  as  a  firm  foundation,  in  ex- 
press contrast  with  this  world's  fairest  promise.9 

But  let  us  mark  this  eternal  basis  of  "  the  testimonies.''1  The 
whole  plan  of  redemption  was  emphatically  " founded  forever." 
The  Saviour  "was  foreordained  before  the  foundation  of  the 
world."10  The  people  of  God  are  "  chosen  in  Christ  before  the 
world  began  /""  The  great  Author  "declares  the  cud  from  the 
beginning"*'2  and  thus  clears  his  dispensations  from  any  charge  of 
mutability  or  contingency.  Every  event  in  the  Church  is  fixed, 
permitted,  and  provided  for — not  in  the  passing  moment  of  time,  but 

1  Psalm  v.  12.  2  Cant.  v.  2—6.  3  Heb.  xi.  27.        4  Rev.  xxi.  3. 

s  Heb.  xiii.  9.  6  Col.  i.  23.  i  Ps.  Ixxxix.  34 ;  cxi.  7—9. 

8  Numb,  xxiii.  19.  9  Isaiah  xl.  1—8.  i°  1  Piter  i.  20.    Comp.  Rev.  xiii.  8. 

11  Eph.  i.  4.  2  Tim.  i.  9.  12  Isaiah  xlvi.  9,  10. 


verse  152.  247 

in  the  counsels  of  eternity.  All  God's  faithful  engagements  with 
his  people  of  old  are  "  founded  forever"  upon  the  oath  and  promise 
of  God— the  two  "  immutable  things,  in  which  it  is  impossible  for 
God  to  lie."1  May  we  not  then  "  have  strong  consolation"  in  ven- 
turing every  hope  for  eternity  upon  this  rock?  nor  need  we  be  dis- 
mayed to  see  all  our  earthly  stays,  "  the  world,  and  the  lust,  and 
the  fashion  of  it — passing  away"  before  us.2  Yet  we  are  most  of 
us  strangely  attached  to  this  fleeting  scene,  even  when  experience 
and  divine  teaching  have  instructed  us  in  its  vanity  :  and  it  is  not 
until  repeated  proofs  of  this  truth  have  touched  us  very  closely,  in 
the  destruction  of  our  dearest  consolations,  that  we  take  the  full 
comfort  of  the  enduring  foundation  of  God's  "  testimonies"  and  of 
the  imperishable  character  of  their  treasure. 

Now  let  me  realize  the  special  support  of  this  view  in  a  dying 
hour,  '  I  am  on  the  borders  of  an  unknown  world  ;'  '  but  "  my  hope 
that  maketh  not  ashamed,"3  at  this  moment  of  peril  is  as  "  an  an- 
chor of  the  soul,  sure  and  steadfast;"  and  in  the  strength  of  it  I  do 
not  fear  to  plunge  into  eternity.  "  I  know  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that  which  I  have  com- 
mitted to  him  against  that  day."4  I  know — not  his  sufficiency 
merely,  but  his  All-sufficiency.  I  know  his  conquering  power  over 
the  great  enemies  of  my  soul.  I  know  that  he  has  "  spoiled  the 
principalities  and  powers"5  of  hell,  of  the  strength  to  triumph  over 
his  ransomed  people.  I  know  also,  that  he  is  "  the  Lord ;  he  changeth 
not  ;"6  his  word  changes  not :  his  testimonies  abide  the  same :  "  I  have 
known  of  old,  that  he  has  founded  them  forever"  '  Thus  we  look 
for  the  removing  of  those  "  things  which  are  shaken,  as  of  things 
that  are  made,  that  those  things  which  cannot  be  shaken  may  re- 
main."7 The  scoffer  may  say, — £:  If  the  foundations  be  destroyed, 
what  can  the  righteous  do  !"8  Let  God  himself  give  the  answer — 
"  Lift  up  your  eyes  to  the  heavens,  and  look  upon  the  earth  be- 
neath :  for  the  heavens  shall  vanish  away  like  smoke,  and  the 
earth  shall  wax  old  like  a  garment,  and  they  that  dwell  therein 
shall  die  in  like  manner  ;  but  my  salvation  shall  be  forever,  and 
my  righteousness  shall  not  be  abolished. "9 

i  Heb.  vi.  1G— 18.  2  1  John  ii.  17.     1  Cor.  vii.  31.  3  Rom.  v.  5. 

«   2  Tim.  i.  12.  «  Col.  ii.  15.  s  Mai.  iii.  6. 

i  Heb.  xii.  27.  8  Psalm  xi.  3.  »  Isaiah  li.  6. 


248  EXPOSITION    OF    PSALM    CXIX. 


PART    XX. 

153.    Consider  mine  affliction,  and  deliver  me :  for  I  do  not  forget  thy  law. 

Another  note  of  the  child  of  sorrow  !  Hated  by  the  world1 — 
vexed  by  his  restless  enemy2 — chastened  by  his  God3 — burdened 
with  his  "  body  of  death,"4 — what  else  can  he  do  but  cry,  Consider 
my  affliction  ?  How  manifestly  is  this  world  not  our  rest,  but  our 
exercise  for  rest !  Well  is  it  that  our  "days  are  few,"  when  they 
are  so  "  evil."5  But  how  could  we  hold  on  as  we  do — had  we  not 
our  Saviour's  pitying  heart  and  Almighty  help  ?  The  want  of  this 
sympathy  was  the  overwhelming  sorrow,  that  well  nigh  "broke 
his''  sorrowing  "  heart" — •"  I  looked  for  some  to  take  pity,  but  there 
was  none  ;  and  for  comforters,  but  I  found,  none"6  This  depth 
of  trial  combined  with  every  other  part  of  his  unknown  sufferings 
to  make  him  " such  an  High  Priest  as  became  us"1  "  touched 
with  the  feeling  of  our  infirmities  ;*'8  "  considering  our  afflic- 
tions :"  and  "  in  that  he  himself  hath  suffered  being  tempted,  he 
is  able  to  succor  them  that  are  tempted."9  With  what  sympathy 
did  he  "  consider  the  affliction"  of  his  people  in  Egypt !  "  /  have 
surely  seen  the  affliction  of  my  people  which  are  in  Egypt,  and  1 
know  their  sorroivs."10  At  a  subsequent  period,  u  his  soul  was 
grieved  for  the  misery  of  Israel"11 — a  cheering  example  of  that 
compassionate  interest,  with  which,  "  in  all  his  people's  afflictions 
he  is  afflicted."12  Well  may  his  people  take  encouragement  to  pray, 
"  Consider  mine  affliction."  "  Now,  therefore,  let  not  all  the  trou- 
ble seem  little  before  thee,  that  hath  come  upon  us."13 

Yet  is  he  not  only  sympathizing  to  consider,  but  mighty  to  de- 
liver. "  Who  is  this  glorious"  conqueror  with  his  "dyed  garments" 
of  victory — "travailing  in  the  greatness  of  his  strength?  I  that 
speak  in  righteousness — mighty  to  save."14  Such  did  the  noble 
confessors  in  Babylon15 — such  did  Daniel  in  the  den  of  lions16 — find 
him,  fully  justifying  their  unwavering  confidence  in  his  love  and 
power.  And  what  age  of  the  Church  has  been  wanting  in  testi- 
mony, that  "  the  Lord  knoweth  how  to  deliver  the  godly  out  of 
temptations,"17  and  that  "he  that  hath  delivered,  doth  deliver,  and 
will  even  to  the  end  deliver  ?"18  The  consciousness  that  "  we  do  not 
forget  his  laic,"  is  our  plea,  that  he  would  " consider  our  affliction 
and  deliver"  us  ;19  and  is  of  itself  an  evidence,  that  the  affliction  has 
performed  its  appointed  work.  Let  me  then  expect  in  mine  afflic- 
tion the  fulfilment  of  his  gracious  promise,  "Because  he  hath  set 

1  John  xv.  19.  2  Job  i.  7.     Luke  xxii.  31 .     1  Peter  v.  8. 

3  1  Cor.  xi.  32.     Heb.  xii.  10,  11.  *  Rom.  vii.  24;  viii.  23. 

5  Gen.  xlvii.  9.  6  Psalm  lxix.  20.     Comp.xxii.il.  ?  Heb.  vii.  26. 

8  lb.  iv.  15.  n  lb.  ii.  18.         10  Exod.  iii.  7 ;  also  ii.  25.  "  Judges  x.  16. 

'2  Isaiah  lxiii.  9.  13  Neh.  ix.  32.     Comp.  Psalm  cxxxii.  1.  14  Isaiah  Ixiii.  1. 

«  Dan.  iii.  17,  25—28.  1G  lb.  vi.  23,  27.  "  2  Peter  ji.  9.  ■  2  Cor.  i.  10. 

J9  The  same  plea  is  often  urged  in  this  Psalm,  verses  94,  173,  170. 


verse  154.  249 

his  love  upon  me,  therefore  ivill  I  deliver  him  ;  I  will  set.  him  on 
high,  because  he  hath  known  my  name.  He  shall  call  upon  me, 
and  I  will  deliver  him  :  I  will  be  with  him  in  trouble  ;  I  will  de- 
liver him  and  honor  him."1  In  the  midst  of  my  trials  I  would  pre- 
pare my  hymn  of  praise  for  his  kind  consideration  and  faithful  de- 
liverance— -"  I  will  be  glad  and  rejoice  in  thy  mercy  :  for  thou  hast 
considered  my  trouble  ;  thou  hast  known  my  soul  in  adversities, 
and  hast  not  shut  me  up  in  the  hand  of  the  enemy  ;  thou  hast  set 
my  feet  in  a  large  room  !"2  Let  me  then  remember  my  affliction, 
only  as  it  may  be  the  means  of  increasing  my  acquaintance  with 
my  tender  and  Almighty  Friend.  Poor  and  afflicted  as  I  may  be, 
let  me  be  more  poor  and  afflicted  still,  if  I  may  but  have  fresh  evi- 
dence that  he  "  thinketh  upon  me"3 — that  he  •'  considers  my  afflic- 
tion" and  in  his  own  gracious  time  and  way  will  "  deliver  me." 

154.  Plead  my  cause,  and  deliver  me;  quicken  me  according  to  thy  word. 

Oppressed  as  the  Psalmist  appeared  to  be  by  the  weight  of  his 
affliction,  he  is  at  no  loss  where  to  apply  for  help.  He  carries  his 
righteous  cause  to  him,  who  "  stilleth  the  enemy  and  the  avenger"4 
— "  Plead  my  cause,  O  Lord,  with  them  that  strive  with  me :  right 
against  them  that  fight  against  me.  Take  hold  of  shield  and  buck- 
ler, and  stand  up  for  my  help.  Draw  out  also  the  spear,  and  stop 
the  way  against  them  that  persecute  me  ;  say  unto  my  soul,  I  am 
thy  salvation."3  Thus  must  we  throughout  our  warfare  maintain 
"  the  patience  of  hope,"6  waiting  for  the  Lord,  "  until  he  plead  our 
cause,  and  execute  judgment  for  us."7  If  there  is  an  accuser  to  re- 
sist,8 awe  have  an  Advocate"  to  plead,9  who  could  testify  of  his  pre- 
vailing acceptance  in  the  court  of  heaven,  "Father,  I  thank  thee, 
that  thou  hast  heard  me.  And  I  knew  that  thou  hearest  me 
alway."10  Our  Redeemer  does  indeed  " plead  our  cause"  success- 
fully for  our  "  deliverance  ;"  when  but  for  his  powerful  advocacy 
we  must  have  stood  speechless  in  the  judgment — helpless,  without 
any  prospect  of  acceptance.  Awful  indeed  was  the  cause  which  he 
had  to  manage.  Our  adversary  had  the  law  on  his  side.  We  could 
not  deny  the  charge,  or  offer  satisfaction.  We  could  neither  "  stand 
in  the  judgment,"  nor  flee  from  the  impending  wrath.  But  at  that 
moment  of  infinite  peril,  our  cause  was  pleaded  by  a  "  Counsellor"11 
who  never  was  nonsuited  in  court,  who  brought  irresistible  pleas, 
and  produced  satisfaction  that  could  not  be  denied.  The  voice  of 
deliverance  was  heard  in  heaven — "  Deliver  them  from  going 
down  to  the  pit ;  I  have  found  a  ransom"1'2  This  ransom  is  no 
less  than  the  price  of  his  own  "  precious  blood,"  "  shed  for  many  for 
the  remission  of  sins"13— a  ransom,  which  has  merited  and  obtained 
eternal  ''  deliverance"^  for  his  people,  and  which  still  pleads  for  the 

i  Psalm  xci.  14,  15.  2  psaim  xxxj.  ^  8.  3  ib.  xl.  17.  <  lb.  viii.  2. 

5  Ib.  xxxv.  1—3.  6  i  Thcss.  i.  3.  7  Micah  vii.  9. 

s  Zech.  iii.  1      Rev.  xii.  10.  9  1  John  ii.  2.  10  John  ix.  41,  42. 

»  Isaiah  ix.  5.  la  Job  xxxiii.  21.  '3  1  Peter  i.  19.     Matt.  xxvi.  28. 

u  Heb.  ix.  12. 


250  EXPOSITION    OF    PSALM    CXIX. 

expiation  of  the  guilt,  which  attaches  to  their  holiest,  services,  and 
defiles  their  happiest  approaches  to  their  God.  When,  therefore, 
Satan  accuses  me :  yea,  when  my  own  heart,  condemns  me,  I  may 
look  upward  to  my  heavenly  Advocate — "  Plead  my  cause  and  de- 
liver me.''1  "  O  Lord,  I  am  oppressed  ;  undertake  for  me.  Thou 
wilt  answer,  O  Lord,  my  God."2 

Poor  trembling  sinner!  take  courage.  "Your  Redeemer  is 
mighty — he  will  thoroughly  plead  your  cause,"3  and  leave  no  charge 
unanswered.  But  you  say,  '  How  know  I  that  he  speaks  for  me  V 
Yet  if  not  for  you,  for  whom  does  he  speak  ?  Who  needs  an  ad- 
vocate more  than  you  ?  He  pleads  indeed  nothing  favorable  of 
you  ;  but  much,  very  much,  for  you.  For  he  pleads  the  merit  of 
his  own  blood,  "that  taketh  away  the  sin  of  the  world"*- — even  that 
great  sin  of  "unbelief,"  of  which  his  Spirit  is  now  "convincing"5 
you  ;  and  which  you  are  now  made  to  feel,  lament,  and  resist,  as 
the  bitterest  foe  to  your  peace.  And  does  he  not  "ever  live  to  make 
intercession  for  you?"  Why  then  hesitate  to  apply  the  certain  and 
consoling  inference,  that  "he  is  able  to  save  to  the  uttermost?"6 
Why  discouraged  by  the  sight  of  sin,  temptation,  backsliding,  diffi- 
culty, and  fear,  arising  before  you  on  every  side ;  when,  after  you 
have  taken  the  most  extended  view  of  the  prospect  of  sorrow,  this 
one  word  "  utter 'most"  goes  beyond  it  ?  If  you  feel  it  hard  to  be- 
lieve, send  up  your  cry — "  Help  thou  mine  unbelief."7  Only  do 
not  dishonor  him  by  wilful  despondency  ;  and  do  not  add  the  sin 
of  disobedience,  in  delaying  this  moment  to  come  to  him. 

After  all,  however,  even  while  exercising  faith  in  our  heavenly 
Advocate,  we  must  mourn  our  sluggishness  in  his  service.  Well, 
therefore,  do  we  accompany  our  pleading  for  deliverance  with  the 
supplication — "  Quicken  me."  Every  moment's  perseverance  de- 
pends upon  this  Divine  supply.  Blessed  be  God  for  the  sure  war- 
rant of  expectation — "According  to  thy  word !"  Here  we  shall 
receive  not  only  the  living  principle,  but  its  lively  operation ;  not 
only  the  fire  to  kindle  the  lamp,  but  the  oil  to  feed  the  flame.  For 
he  that  is  our  Advocate  to  "plead"  for  us,  and  our  Saviour  to  "de- 
liver" us,  is  also  our  quickening  Head,  filled  with  "  the  residue  of 
the  Spirit"  to  "  revive  his  work."  Thou  "  hast  ascended  on  high, 
and  hast  received  gifts  for  men  :  yea,  for  the  rebellious  also,  that 
the  Lord  GodmigJd  dwell  among  them."8  Do  we  therefore  want 
a  heart  to  pray,  to  praise,  to  believe,  to  love  ?  Let  us  only  look  to 
an  ascended  Saviour,  sending  down  the  life-giving  influence  from 

1  'The  word  translated  "deliver  me,"  is  taken  from  the  office  of  a  redeemer  or  next 
of  kin  amongst  the  Israelites,  to  whom  it  belonged  to  redeem  the  inheritance,  or  ransom 
the  person,  of  his  impoverished  or  enslaved  relative;  and  also  to  be  his  patron  and  de- 
fender against  injustice  and  oppression,  and  the  avenger  of  his  blood,  if  he  was  slain.' — 
Scott.  The  use  therefore  of  this  word  in  the  original,  in  this  verse,  naturally  points  the 
believer's  attention  to  him,  who  is  indeed  near  of  kin  to  him,  and  has  combined  all  the 
offices  of  the  ancient  redeemer  in  his  one  beloved  person  ;  and  therefore  at  once  illus- 
trates and  warrants  the  view  that  is  here  given  of  the  passage. 

2  Isaiah  xxxviii.  14.     Psalm  xxxviii.  15.     Margin  and  P.  T.  3  Jer.  1.  34. 

*  John  i.  29.  5  lb.  xvi.  8.  9.  «  Hebrews  vii.  25.  ">  Mark  ix.  24. 

8  Psalm  lxviii.  18. 


verse  155.  251 

above,  as  the  purchase  of  his  blood,  the  fruit  of  his  intercession; 
and  our  hope  will  be  enlivened,  our  faith  established,  and  the  graces 
of  the  Spirit  will  abound  to  the  glory  of  our  God. 

155.   Salvation  is  far  from  the  wicked;  for  they  seek  not  thy  statutes. 

How  striking  (he  contrast ! — how  awfully  destitute  the  condition  ! 
They  have  no  one  to  consider  their  affliction — no  one  to  deliver 
them— no  one  to  plead  their  cause.  Indeed,  all  (he  misery  that  an 
immortal  soul  is  capable  of  enduring  throughout  eternity  is  in- 
cluded in  this  sentence — "Salvation  is  far  from  the  wicked? 
The  full  picture  of  it  is  drawn  by  our  Lord  himself,  "  The  rich  man 
died  and  was  buried  ;  and  in  hell  he  lifted  up  his  eyes,  being  in 
torments,  and  seeth  Abraham  afar  off,  and,  Lazarus  in  his  bo- 
som.''"1 The  present  enjoyment  of  "salvation'  is  "  far  from  the 
wicked?  "  There  is  no  peace,  saith  my  God,  to  the  wicked."2 
Their  common  employments  are  "sin."3  Their  '-sacrifice  is  an 
abomination.'"4  Their  life  is  "  without  Christ,  having  no  hope,  and 
without  God  in  the  world."5  But  who  can  tell  the  curse  of  eternity, 
with  (his  "  salvation  far  from  them?"  To  be  eternally  shut  out 
from  God — from  heaven  !  To  be  eternally  shut  in  with  the  ene- 
mies of  God,  and  (he  heirs  of  hell!  Fellow-christians — look  from 
what  ye  have  escaped — what  ye  were,  when  "  ye  were  sometimes 
afar  off" — what  ye  would  have  been  now  and  forever,  had  ye  not 
"  in  Christ  Jesus  been  made  nigh  by  the  blood  of  Christ  :"fi  and  then 
"  if  you  hold  your  peace,  the  stones  will  immediately  cry  out" 
against  you.7 

But  whence  this'  inexpressibly  awful  condition  of  "  the  wicked  ?" 
Is  not  "salvation"  offered  to  them?  Are  they  shut  out  from  hope, 
and  sternly  refused  an  interest  in  the  covenant?  Oh!  no;  it  is 
their  own  doing,  or  rather  their  own  undoing.  Would  they  but 
seek  the  ways  of  God,  they  might  plead  for  deliverance  ;  yea,  they 
might  have  a  prevailing  Advocate  to  plead  their  cause,  and  deliver 
them.  But  now  salvation  is  far  from  them,  because  "  they  are  far 
from  God's  law?*  It  does  not  fly  from  them — but  they  fly  from  it. 
Every  act  is  a  stride  of  mind,  more  or  less  vigorous  in  departure 
from  God.  Nay — such  is  their  pride,  that  "  they  will  not'evenseek 
his  statutes?3  They  "  desire  not  the  knowledge  of  his  ways. 
They  say  to  God — "  Depart  from  us  ;"10  God  therefore  will  say  to 
them,  "  Depart  from  me."11  They  say  to  Christ,  "  We  will  not  have 
this  man  to  reign  over  us  ;"  He  will  say  of  them,  "  Those  mine  en- 
emies, that  would  not  I  should  reign  over  them,  bring  hither,  and 
slay  them  before  me."12  It  is  not  then  so  much  God  that  punishes 
them,  as  they  that  punish  themselves.  Their  own  sin — the  neces- 
sity of  the  case — punishes  them.     They  "  will  not  come  to  Christ, 

»  Luke  xvi.  22,  23,  26.  2  Isaiah  Ivii.  21.  3  prov.  xxi.  4.  *  lb.  xv.  8. 

5  Eph.  ii.  12.  «  Eph.  ii.  13.  i  Luke  xix.  40.  8  Psalm  lxxiii.  27. 

o  lb.  x.  4.  »°  Job  xxi.  14.  ll  Matt.  vii.  23 ;  xxv.  41. 

»2  Luke  xix.  18,  27. 


252  EXPOSITION    OF    PSALM    CXIX. 

that  they  might  have  life:"1  "so  that  they  are  without  excuse" 
— die  they  must.2 

But  who  are  "the  wicked?"  Alas  !  ihis  is  a  melancholy  ques- 
tion, as  involving  within  its  sphere  so  much  that  passes  for  amiable, 
virtuous,  and  lovely,  in  the  estimation  of  the  world.  Not  to  speak 
of  those,  whose  name  is  broadly  written  upon  their  foreheads  ;  it 
includes  "  all  that  forget.  God,"3  however  blameless  their  moral  char- 
acter, or  their  external  Christian  profession.  It  is  determined  upon 
immutable  authority — it  is  the  decree  of  our  eternal  Judge — "  If 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his  ;"4  and  if 
none  of  his,  then  it  follows  in  unavoidable  consequence,  that  "sal- 
vation is  far  from  him" 

Oh  !  could  we  but  persuade  such  of  their  awful  state.  Oh ! 
could  we  awake  them  from  their  death-like — deadly  sleep — slum- 
bering on  the  brink  of  ruin  !  on  the  borders  of  hell !  But  they  are 
impaled  in  their  own  self-esteem,  or  in  the  favorable  comparison 
drawn  between  themselves  and  many  around  them  ;  forgetting  that 
the  rule,  by  which  they  will  be  judged,  is  not  the  world's  standard 
of  moral  rectitude,  but  the  statutes  of  a  holy,  heart-searching  God  ; 
forgetting  too,  that  all  may  be  decency  without,  while  all  is  cor- 
ruption within.  Let  them  test  their  hearts  by  an  honest,  and  prayer- 
ful scrutiny  of  the  statutes ;  and  while  they  must  confess  them- 
selves guilty  before  God,  a  sense  of  danger  would  awaken  the  hearty 
cry  for  salvation5  which  would  not  then  "  be  far  from  them."*  For 
"the  Lord  is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call 
upon  him  in  truth.  He  will  fulfil  the  desire  of  them  that  fear  him ; 
he  will  also  hear  their  cry,  and  will  save  them"7 

O  thou  Almighty  Spirit,  whose  power  is  alone  able  to  "turn  the 
hearts  of  the  disobedient  to  the  wisdom  of  the  just,"8  "raise  up  thy 
power,  and  come  among  us  ;"  "  rend  the  heavens,  and  come  down  ;"9 
rend  the  hearts  of  sinners,  of  the  ungodly,  the  moral,  the  naturally 
amiable,  the  self-righteous.  "  Fill  their  faces  with  shame,  that  they 
may  seek  thy  name,  O  Lord."10 

1 56.  Great  are  thy  lender  mercies,  O  Lord ;  quicken  me  according  to  thy 
judgments. 

It  is  most  cheering  to  pass  from  judgment  to  mercy — from  the 
awful  state  of  the  wicked,  to  adore  the  mercies  of  God  to  his  own 
people.  We  were  naturally  no  better  than  they.  The  most  emi- 
nent saved  sinner  looks  on  himself  with  wonder — "Is  not  this  a 
brand  plucked  out  of  the  fire  ?""  Never  will  he  lose  the  remem- 
brance— "Whomaketh  thee  to  differ  ?"12  To  mercy — rich  mercy 
alone — we  trace  the  distinction  between  those  that  are  "  quickened," 
and  those  that  remain  "dead  in  trespasses  and  sins."13 

But  let  us  mark  the  features  of  this  mercy.     How  great  in  ex- 

'  John  v.  40.  -  Matt  xxiii.  37,  38.  3  Psalm  ix.  17.  4  Romans  viii.  9. 

s  Acts  xvi.  30.  6  See  Psalm  lxxxv.  9.  7  Psalm  cxlv.  18,  19. 

s  Luke  i.  17.  ■  Isaiah  lxiv.  1.  10  Psalm  lxxxiii.  1G. 

11  Zech.  iii.  2.  12  1  Cor.  iv.  7.  13  Eph.  ii.  1,  4,  5. 


verse  156.  253 

tent !  Estimate  its  greatness  by  the  infinite  debt  which  it  blots 
out1 — the  eternal  ruin  from  which  it  saves2— the  heavenly  crown  to 
which  it  raises.3  Trace  it  to  the  mind  of  God — that  first  eternal 
purpose  of  mercy,  which  sets  us  apart  for  his  glory.4  Mark  it  in 
that,  "  time  of  love,"  when  his  mercy  rescued  us  from  Satan,  sin, 
death,  and  hell,  and  drew  us  to  himself.5  As  soon  might  we  span 
the  arch  of  heaven,  as  fully  grasp  the  greatness  of  his  mercy.6 
And  then  how  tender  is  it  in  its  exercise  !  Such  was  the  first  beam 
of  mercy  that  "visited  us."7  Such  has  been  the  continued  display. 
So  natural  as  from  a  Father.8  So  yearning,  "as  one  whom  his 
mother  comforteth  !"9  Such  a  multitude  of  those  tender  mercies  ! 
The  overflowing  stream  follows  us  through  every  step  of  our  wilder- 
ness journey.  The  blessing  compasses  us  about,  abounds  towards 
us,  keeps  us  steadfast,  or  restores  us  when  wandering,  and  will  pre- 
serve us  to  the  end.  Happy  are  we — not  in  the  general  perception 
— not  in  the  hearsay  report10 — but  in  the  experimental  enjoyment 
of  it.  '•  Bless  the  Lord,  O  my  soul,  and  all  that  is  within  me.  bless 
his  holy  name."11  But  what,  poor  returns  have  we  made  for  this  in- 
finite love?  Surely  the  petition  for  quickening  grace  suits  us  well. 
This  was  the  constant  burden  of  David's  prayer.  For  he  was  not 
like  many  professors,  who  can  maintain  their  assurance  in  a  lower 
and  careless  walk.  No;  he  was  a  believer  of  a  very  high  stand- 
ard ;  desirous,  not.  only  of  proving  his  title  to  the  blessing,  but  of 
living  in  its  habitual  and  active  enjoyment. 

Often  as  this  petition  has  been  brought  before  us,  in  the  course 
of  this  psalm,  it  is  too  important  ever  to  be  passed  over.  Let  us  at 
this  time  use  it,  for  the  purpose  of  individual  self-inquiry.  In  what 
respects  do  1  need  quickening  grace?  Are  my  views  of  sin,  and 
especially  of  the  sin  of  my  own  heart,  slight  and  superficial  ?  Do 
they  fail  in  producing  humility,  abasement,  tenderness  of  conscience, 
circumspection  of  conduct?  If  it  be  so,  "  Quicken  me,  O  my  God!" 
Does  my  apprehension  of  a  Saviour's  love  serve  to  imbitter  sin  to 
me  ?  to  crucify  sin  in  me,  to  warm  and  enliven  my  heart  with  love 
to  him,  and  zeal  in  his  service?  Ifl  am  convicted  of  coldness  to 
such  a  Saviour,  and  sluggishness  in  such  a  service,  1  need  not  pray 
■ — "  O  Lord,  quicken  me!"  And  how  do  I  find  it  with  regard  to 
prayer  itself?  Are  not  my  prayers  general— unfrequent — wan- 
dering? Is  not  service  too  often  constrained,  a  forced  duty,  rather 
than  a  privilege  and  delight?     "  O  Lord,  quicken  me  /" 

Yet  many  Christians,  through  a  mistaken  perception,  know  not 
when  they  have  received  the  blessing.  They  have  looked  for  it  in 
strong  and  sensible  excitement ;  and  in  defect  of  this  they  sink  into 
despondency.  Whereas  the  solid  influence  is  independent  of  sen- 
sations, and  consists  in  a  tender  sensibility  of  sin — spiritual  appe- 
tite for  the  Gospel — active  energy  in  Christian  duties,  and  continual 

i  Isaiah  xliii.  22—25;  i.  18.  2  psalm  lXXxvi.  13.  3  Rev.  i.  5,  6. 

4  Epli.  i.  4 — 6.  s  Ezekicl  xvi.  6— 8.  ©  Psalm  ciii.  11.     Isaiah  lv.  8,  9. 

i  Luke  i.  78.  »  2  Cor.  i.  3.     Psalm  ciii.  13.  »  Isaiah  lxvi.  13. 

10  John  iv.  42.  »  Psalm  ciii.  1—3. 


254  EXPOSITION    OF    PSALM    CXIX. 

progress  in  heavenly  exercises.  But  under  no  circumstance?  must 
the  evil  of  a  dead  and  drooping  state  be  lightly  thought  of;  ob- 
scuring as  it  does  the  difference  between  tire  believer  and  the  world- 
ling, or  at  least  between  the  believer  and  the  formalist.  O  believer, 
you  have  great  need  to  carry  your  complaint  again  and  again  unto 
the  Lord  :  "  Quicken  me — quicken  me — according  to  thy  judg- 
ments'" —i\ccoid\ng  to  those  gracious  promises,  which  are  the  method 
of  thy  proceedings,  and  the  rule  of  thy  dispensations  of  grace.  You 
cannot  be  too  earnest  to  welcome  the  breathings  of  the  Spirit,  or 
too  cautious  that  your  indolence  resists  not  his  Divine  impression. 
When  he  quickens  you  with  his  influence,  do  you  quicken  him 
with  your  supplications — •■"  Awake,  O  north  wind ;  and  come,  thou 
south  :  blow  upon  my  garden,  that  the  spices  thereof  may  flow 
owi."1  Persuade — entreat — constrain  his  stay.  Enlivened  by  his 
energy,  how  happy,  and  in  your  own  sphere  how  useful,  a  member 
of  the  Church  of  Christ  you  may  be  found  !  Your  soul  will  be  in- 
vigorated— your  graces  strengthened — and  your  affections  elevated 
— in  humble,  cheerful,  steady  dependence  upon  the  Saviour,  and  in 
daily  renewed  devotedness  to  his  service.  The  more  the  spiritual 
life  is  thus  "exercised  unto  godliness,"  the  more  delightfully  will 
you  realize  the  active  service  and  everlasting  praise,  which  will 
constitute  the  perfection  of  heavenly  enjoyment. —  '■His  servants 
shall  serve  him  :  and  they  shall  see  his  face."2 

157.  Many  arc  my  persecutors  and  mine  enemies;  yet  do  I  not  decline  from  thy 

testimonies. 

David's  experience  is  common  to  us  all.  u  Many  indeed  are 
our  persecutors  and  enemies.'1''  This  is  a  solemn  cost.  Let  those 
who  are  setting  out  in  the  Christian  course  count  it  well.  From 
neglect  of  our  Lord's  rule  of  scriptural  calculation,3  many  seem  to 
begin  well;  but  they  have  been  "hindered"4 — they  turn  back; 
they  are  zealous,  but  inconsiderate;  warm-hearted,  but  ignorant  of 
themselves,  their  work,  and  their  resources.  They  were  allured  at 
first,  perhaps  by  an  interest  in  the  Gospel — some  delusive  excite- 
ment of  love  to  the  Saviour— the  picture  of  the  "  paths  of  pleasant- 
ness and  peace,"5  or  the  joys  of  heaven.  But  the  cross  was  out  of 
sight  and  out  of  mind.  But  this  promise  of  ease  and  happiness  was 
no  less  foolish  and  unwarrantable  than  that  of  a  soldier,  utterly  for- 
getful of  his  profession,  and  who  should  promise  himself  peace  at 
the  very  time  that  he  was  called  out  to  the  wars.  Surely,  if  like 
God's  ancient  people,  we  begin  our  road  in  sunshine,  it  is  well  to  be 
provided  against  the  storms,  which  will  soon  overtake  us.6  We 
would  say  therefore  to  all — specially  to  sanguine  beginners — Let 
your  course  be  commenced  with  serious  consideration,  and  jealous 
self-scrutiny.  Beware  of  hasty  determinations.  See  to  it  that  your 
resources  are  drawn,  not  from  your  own  resolutions,  or  from  the 
sincerity  and  ardor  of  your  love  ;  but  from  the  fulness  that  is  trcas- 

i  Cant.  iv.  If).  2  Rov.  xxii.  3,  4.  3  r,uke  xiv.  28—33. 

*  Gal.  v.  7  ;  iii.  3.  5  Prov.  iii.  17.  6  Exodus  xv.  1 ;  xvi.  1 — 3. 


verse  157.  255 

ured  up  in  Jesus  for  your  present  distress.  Peel  every  step  of  your 
way  by  the  light  of  the  sacred  word.  If  you  expect  Christian  con- 
sistency to  command  the  esteem  of  an  ungodly  world,  you  have  for- 
gotten both  your  Master's  word  and  example,1  and  you  will  soon 
be  ready  to  exclaim — ■"  Many  are  my  persecutors  and  mine  ene- 
mies." For  if  their  hostility  is  not  always  active,  the  enmity  ::  is 
not  dead,  but  sleepeth."  If,  however,  their  unexpected  surprisals 
and  inveteracy  should  daunt  you  in  the  conflict,  you  are  again  for- 
getting the  word  of  cheering  support  in  the  most  awful  crisis — "  My 
grace  is  sufficient  for  thee ;  for  my  strength  is  made  perfect  in 
Weakness."2  Thus  the  word  of  God  will  be  li  the  armor  of  right- 
eousness on  the  right  hand  and  on  the  left."3  Presumption  is  cast 
down,  self-confidence  is  humbled,  and  the  trembling  simplicity  of 
dependence  upon  an  Almighty  arm  is  upheld  and  honored. 

Count  then  upon  the  difficulties,  that  beset  the  heavenly  path. 
You  will  never  pluck  the  Rose  of  Sharon,  if  you  are  afraid  of  being 
pricked  with  the  thorns  which  surround  it.  You  will  never  reach 
the  crown,  if  you  flinch  from  the  cross  in  the  way  to  it.  Oh  !  think 
of  the  honor  of  bearing  this  cross.  It  is  conformity  to  the  Son  of 
God.  Let  the  mind  b;  deeply  imbued  with  the  remembrance  of 
his  daily  cross  of  suffering  and  reproach  ;  and  we  shall  gladly  ugo 
forth  without  the  camp,  bearing  his  reproach,"  yea — even  "  re- 
joicing, if  we  are  counted  worthy  to  suffer  s/ra/we"4  with  him  and 
for  him.  Indeed  what  is  our  love,  if  we  will  not  take  up  the  cross 
for  him?  How  can  we  be  his  followers  without  his  cross?5  How 
can  we  be  Christians,  if  we  are  not  confessors  of  Christ  before  a 
world  that  despises  his  Gospel  ? 

But  a  steady  consistent  profession  is  no  matter  of  course.  The 
crown  is  not  easily  won.  "  Many  are  our  persecutors  and  our 
enemies."  Persecution  to  ihe  false  professor  is  an  occasion  of  apos- 
tasy ;c  to  the  faithful  servant  of  Christ,  it  is  the  trial  of  his  faith,7 
the  source  of  his  richest  consolations,8  the  guard  of  his  profession,9 
and  the  strength  of  his  perseverance.10  It  drives  him  to  his  God. 
He  casts  himself  upon  his  Saviour  for  immediate  refuge  and  sup- 
port ;  and  the  quickening  influence  which  he  had  just  been  seek- 
ing, enables  him  to  say—"  Yet  do  I  not  decline  from  thy  testi- 
monies.1' Thus  did  the  great  Apostle,  at  the  time  when  his  "per- 
secutors were  many"  and  human  help  even  from  his  friends  had 
failed  him,  maintain  an  unshaken  confidence  in  the  service  of  his 
God.  "  At  my  first  answer" — he  tells  us — "  no  man  stood  with  me, 
but  all  men  forsook  me.  Notwithstanding  the  Lord  stood  with 
me,  and  strengthened  me"11  David  himself  often  acknowledged 
the  same  principle  of  perseverance  under  similar  trial — "  Lord,  how 
are  they  increased  that  trouble  me?  Many  are  they  that  rise  up 
against  me.     Many  there  be,  which  say  of  my  soul,  There  is  no 

1  John  xv.  20.  2  2  Cor.  xii.  9.  3  Tn.  vi.  7.         *  Heb.  xiii.  13.    Acts  v.  41. 

s  See  Matt,  xvi.  24.  e  ib.  xiii.  20,  21.  H  Peter  i.  6,  7. 

8  Matthew  v.  10—12.     Acts  xiii.  50—52.     1  Peter  iv.  12,  1G. 
»  Matt.  x.  1G.     Phil.  ii.  14— 1G.  i°  Acts  xx.  22-24.  »'  2  Tim.  iv.  16,  17. 


256  EXPOSITION    OF    PSALM    CXIX. 

help  for  him  in  God.  But  Thou,  O  Lord,  art  a  shield  for  me  ; 
my  glory  arid  the  lifter  up  of  my  head.  O  God  the  Lord,  the 
strength  of  my  salvation,  thou  hast  covered  my  head  in  the  day 
of  battle."1 

But  have  we  never  taken  a  devious  path  in  "  declining  from 
the  Lord's  testimonies,"  to  escape  the  appointed  cross?  Do  we 
never  shrink  from  "  the  voice  of  him  that  reproachelh  and  bias- 
phemeth,  by  reason  of  the  enemy  and  the  avenger  ?"  Can  we 
always  in  the  integrity  of  our  heart  appeal  to  an  Omniscient  God 
— " All  this  is  come  upon  us;  yet  have  we  not  forgotten  thee, 
neither  have  we  dealt  falsely  in  thy  covenant  ;  our  heart  is  not 
turned  back,  neither  have  our  steps  declined  from  thy way ;  though 
thou  hast  sore  broken  us  in  the  place  of  dragons,  and  covered  us 
with  the  shadow  of  death  2"2  This  profession  is  not  the  foolish 
confidence  of  boasting  ;  but  the  fulfilment  of  the  covenant  promise 
. — "  I  will  put  my  fear  in  their  hearts,  and  they  shall  not  depart 
from  me."3  So  beautifully  does  the  promise  of  perseverance  con- 
nect itself  with  the  duty  of  persevering !  And  so  clearly  in  this, 
as  in  every  other  way,  does  the  "  wrath  of  man"  (':  howbeit  he 
meaneth  not,  so,  neither  doth  his  heart  think  so")  praise  God  !4 
How  glorious  is  the  display  of  the  power  of  his  grace  in  the  con- 
stancy of  his  people  !  like  the  rocks  in  the  ocean,  immovable 
amidst  the  fury  of  the  waves;  like  the  trees  of  the  forest,  "  rooted 
and  established"  by  every  shaking  of  the  tempest !  Must  not  the 
world,  in  witnessing  the  total  defeat  of  their  enmity  against  the 
Lord's  people  (or  rather  its  eventual  results  in  their  increased  pros- 
perity,) be  constrained  to  confess  to  the  honor  of  God,  "  Surely 
there  is  no  enchantment  against  Jacob,  neither  is  there  any  divi- 
nation against  Israel :  according  to  this  time  it  shall  be  said  of 
Jacob  and  of  Israel —  What  hath  God  wrought  ?"* 

158.   I  beheld  the  transgressors,  and  was  grieved;  because  they  kepi  not  thy 

word. 

We  shall  not  tire  in  listening  to  this  repeated  expression6  of  the 
Psalmist's  tenderness  for  the  honor  of  God.  No  trouble  from  his 
"many  persecutors  and  enemies'''  came  so  near  to  his  heart,  as  the 
sight  of  the  dishonor  and  contempt  of  God's  word.  The  glory  of 
God  was  dearer  to  him  than  life.  Oh  !  that  every  recollection  of 
this  tried  servant  of  God  might  deepen  this  special  mark  of  accep- 
tance upon  our  too  cold  and  indifferent  hearts  !7  Our  joys  and 
sorrows  are  the  pulse  of  the  soul.  A  fellowship  with  the  joys  of 
angels  over  repenting  sinners8  will  be  accompanied  with  bitterness 
of  godly  sorrow  over  the  hardness  and  impenitency  of  those,  who 
"  keep  not  the  word  of  God." 

But  even  here  we  need  much  and  earnest  prayer  in  order  to  ob- 
tain a  clear  perception  of  our  real  principles.     Sin  is  so  subtle  in 

»  Psalm  iii.  1—3;  cxl.  7.  2  lb.  xliv.  1G— 19.  3  Jer.  xxxii.  40. 

*  Cnmp.  Isaiah  x.  7,  with  Psalm  lxxvi.  10.  5  Numbers  xxiii.  ;23. 

«  Compare  verses  53,  136.  7  Sec  Ezckiel  ix.  4—0.  8  Luke  xv.  10. 


verse  158.  257 

its  nature  and  workings,  that  it  insinuates  itself  into  our  holiest 
desires,  and  often  so  far  interweaves  itself  into  the  graces  of  the 
Spirit,  as  greatly  to  mar  their  beauty,  and  obstruct  their  operations. 
How  often  is  zeal  for  the  honor  of' God  mingled  with  the  unhal- 
lowed lire  of  our  own  spirit?1  True  zeal  is  indeed  a  precious  fruit 
of  the  Spirit,  whose  other  name  is  love — active,  self-denying,  com- 
passionate love  for  sinners.  '  Let  me  never  fancy  I  have  zeal,' 
said  a  Christian  of  a  very  high  order,  '  till  my  heart  overflows  with 
love  to  every  man  living.'2  If  then  we  are  really  under  its  holy  in- 
fluence, we  shall  lose  no  opportunity  of  active  exertions  on  behalf 
of  wretched  "transgressors;"  and  the  limits  of  our  zeal  will  be 
only  the  limits  of  a  fallen  world.  Especially  within  our  own 
sphere  sha4l  we  employ  all  our  labors  and  pains  to  stem  the  tide 
of  unrighteousness,  ';  saying  unto  the  fools — Deal  not  foolishly — 
How  long,  ye  simple  ones,  will  ye  love  simplicity  ?  Turn  ye,  turn 
ye,  why  will  ye  die  ?'"3 

But  the  fervency  of  zeal  will  express  itself  in  something  more 
diflicult  than  personal  service.  We  can  often  warn  and  plead  with 
transgressors,  when  we  are  sinfully  backward  in  sending  up  sighs 
and  cries  on  their  behalf;  and  in  presenting  these  poor  lepers  by 
faith  to  that  great  and  good  Physician,  whose  "  power  present  to 
heal1'4  has  been  so  abundantly  manifested.  This  is  indeed  zeal  of 
rare  attainment  through  our  own  unbelief;  but  it  brings  its  own 
rich  blessing  to  the  soul;  because  it  is  the  zeal  of  the  compassionate 
Jesus  ;  who,  though  he  looked  round  on  sinners  with  anger.  "  being 
grieved  for  the  hardness  of  their  hearts,*'5  did  not  forget  to  plead  on 
their  behalf,  "  Father,  forgive  them  ;  for  they  know  not  what  they 
do."*  It  was  the  zeal  and  love  of  him  who  identified  his  Father's 
interest  with  his  own,  that  he  endured  the  reproaches  cast  upon 
him  in  his  bosom.7  And  should  not  the  members  feel,  when  the 
Head  is  wounded  ?  Should  not  we  consider  every  dishonor  done 
to  Jesus  as  a  shaft  piercing  our  own  breast  ?  Can  we  bear  to  "  be- 
hold" all  around  us  united  in  a  conspiracy  against  the  honor  and 
■ — if  it  were  possible — against  the  life,  of  our  dearest  friend  and 
benefactor,  and  not  be  painfully  •'■grieved  ?"  Yet  genuine  '•■grief' 
must  begin  with  our  own  hearts — "all  of  us  mourning,  every  one 
for  his  iniquity."'  The  wickedness  of  others  will  stir  up  the  con- 
viction within  our  own  consciences,  "I  do  remember  my  faults  this 
day.'"10  And  when  once  we  begin  the  enumeration,  where  shall 
we  end?     "  Who  can  understand  his  errors?     Cleanse  thou  me 

1  See  Luke  ix.  54,  55.  2  Martyn's  Life,  p.  192. 

3  Psalm  lxxv.  4.     Proverbs  i.  0-3.     Ezekielxxxiii.il.  4  Luke  v.  17. 

5  Mark  iii.  5.  6  Luke  xxiii.  34.  7  Psalm  lxix.  9,  20,  with  Rom.  xv.  3. 

8  Celerinus,  in  Cyprian's  Epistles  acquaints  a  friend  with  his  great  grief  for  the  apos- 
tasy of  a  woman  through  fear  of  persecution,  which  afflicted  him  so  much,  that  at  the 
feast  of  Easter  (the  queen  of  feasts  in  the  primitive  church)  he  wept  night  and  day,  and 
resolved  never  to  know  a  moment's  delight,  till,  throogh  the  mercy  of  God,  she  should 
be  recovered. 

s  Ezekiel  vii.  16.  i°  Genesis  xli.  9. 

17 


258  EXPOSITION    OF    PSALM    CXIX. 

from  secret  faults  /"     "  Enter  not  into  judgment  with  thy  ser- 
vant, O  Lord."1 

159.   Consider  Iwiv  I  love  thy  precepts:  quicken  me,  O  Lord,  according  to  thy 

loiing-kindness. 

"  Love  for  the  precepts"  such  as  this  Psalm  describes,  is  a  dis- 
tinguishing characteristic  of  a  child  of  God.  "  The  transgressors" 
neither  "  love  the  precepts"  nor  desire  "  quickening''''  grace  to  keep 
them.  For  though  not  u grievous"*  in  themselves,  they  are  too 
strict,  too  humbling  for  the  unrenewed,  proud  worldly  heart.3  Love 
therefore  to  them — not  being  the  growth  of  the  natural  man — must 
be  "a  plant  which  our  heavenly  Father  hath  planted" — a  witness 
of  the  Spirit  of  adoption,  and  the  principle  of  Christian  devotedness. 
And  how  encouraging  is  the  recollection  of  the  Lord's  readiness  to 
"  consider  how  we  love  his  precepts !"  i:  L  know  Abraham,  that 
he  will  command  his  children  and  his  household  after  him,  and  they 
shall  keep  the  way  of  the  Lord,  that  the  Lord  may  bring  upon 
Abraham  that  which  he  hath  spoken  of  him."4  Thus  also  did  he 
challenge  "the  accuser  of  the  brethren,  to  consider  his  servant  Job, 
that  there  is  none  like  him  in  the  earth,  a  perfect  and  upright  man, 
one  that  feareth  God,  and  escheweth  evil.'-5 

But  while  love  of  the  precepts  realizes  the  full  confidence  of  the 
Lord's  consideration,  the  consciousness  of  its  imperfection  and 
scanty  measure  will  always  prevent  us  from  urging  it  as  the  ground 
of  acceptance.  Christian  !  you  know  not — or  at  least  you  allow 
not — the  proud  boast — "  God,  I  thank  thee,  that  I  am  not  as  other 
men  are."'  No,  rather — your  constant  cry  to  the  end  is  ';  Quicken 
me."  Your  plea  is  not  merit — but  mercy.  Not.  that  you  deserve 
to  be  helped,  because  you  "  love  the  precepts  :"  but  you  desire  and 
trust  to  be  helped — "  according  to  thy  loving -kindness.''''  And 
what  must  be  the  loving-kindness  of  a  God  of  infinite  love  !  Only 
do  not  sit  still,  and  wait  for  the  breezes  of  his  love.  Rather  call  to 
the  "  north  wind  to  awake,  and  to  the  south  wind  to  blow,''7  to  fill 
your  sails,  and  urge  you  on.  God — his  word,  his  works,  his  per- 
fections, his  holiness  ;  Jesus — his  pity,  his  love,  his  grace— is  your 
delight,  your  chief  delight ;  yet  how  infinitely  is  it  below  the  scrip- 
tural standard  of  privilege,  attainment,  and  expectation  ! 

Under  the  painful  influence  of  straitened  desires  and  heartless  af- 
fections, how  refreshing  is  it  to  mark  the  springs  of  life  flowing  from 
"  the  loving-kindness  of  the  Lord  /"  Yes,  indeed — he  is  the  over- 
flowing spring  of  his  Church.  Every  mercy  is  his  grace.  Everj 
holy  suggestion  is  his  influence.  The  least  thought  of  our  Chris- 
tian progress,  proceeding  from  our  own  resources,  opens  the  door  of 
fearful  departure  from  God.  And  yet  such  is  the  self-deceit  fulness 
of  the  heart — that,  in  the  very  act  of  professing  to  "  rejoice  in  Christ 
Jesus,"  the  Omniscient  eye  traces  a  "  confidence  in  the  flesh."8   The 

i  Psalm  xix.  12 ;  cxliii.  2.  2  1  John  v.  3.  s  Compare  Jer.  vi.  10. 

*  Genesis  xviii.  19.  5  Job  i.  8.  6  Luke  xvhi.  11.  7  Cant.  iv.  76. 

«  Phil.  iii.  3. 


verse  160.  259 

real  dependence  is  on  the  "  mountain  that  stands  strong,"  not  on 
"  the  favor  that  makes"  it  so.1  Even  our  first  father,  in  his  original 
unimpaired  strength,  could  "  not  quicken  his  own  soul."'2  Can  we 
wonder  that  the  fallen  nature,  even  (hough  partially  upheld  by  Di- 
vine power,  is  changeable  and  unstable'?  The  most  advanced 
Christian  needs  the  supply  to  the  end,  as  much  as  he  did  in  his 
first  stage  of  infantine  weakness.  And  will  he  not  continue  to  need 
it  throughout  eternity,  in  every  exercise  of  adoring  service,  as  well 
as  for  his  active  existence  ? 

But  when  we  ask  for  this  quickening,  are  we  expecting,  as  we 
ought  to  be,  a  large  answer  to  our  prayer?3  Or  are  we  "  limiting 
our  God"  by  the  scanty  apprehensions  of  our  poor  faith?  Remem- 
ber, he  is  glorified — not  in  possessing,  but  in  dispensing  his  gifts.4 
If  we  really  expect  his  blessing,  can  we  be  satisfied  without  it?  It 
is  not  our  unworthiness  but  our  unbelief,  that  stops  the  current.4 
Would  that  we  gave  him  full  credit  for  his  exuberant  How  of  free, 
rich,  ceaseless  mercy  ! 

Blessed  Jesus  !  we  plead  thy  promise  to  be  filled. e  We  have  life 
from  thee  ;  but  give  it  us  "  more  abundantly''1 — as  much  as  these 
houses  of  clay — as  much  as  these  earthen  vessels — can  contain. 
Our  taste  of  thy  love,  and  our  knowledge  of  its  unbounded  fidness 
■ — encourage  our  plea  to  ask  thee  still  for  more — ■"  Quicken  us  ac- 
cording' to  thy  loving-kindness."  Often  as  the  Psalmist  had  re- 
peated his  prayer  for  quickening  grace,8  it  was  not  a  "  vain  repeti- 
tion.'''3 Each  time  was  it  enlivened  with  faith,  feeling  of  necessity, 
and  ardent  affection ;  and  should  we,  in  the  consciousness  of  our 
weakness  and  coldness,  offer  it  a  hundred  times  a  day,  it  would 
never  fail  of  acceptance. 

160.   Thy   word  is  true  from  the  beginning;  and  everyone  of  thy  righteous 
judgments  endureth  forever. 

The  " loving -kindness  and  the  truth  of  God"  were  two  heav- 
enly notes,  on  which  "  the  sweet  Psalmist  of  Israel"  loved  to  dwell10 
—his  "loving-kindness" — in  giving,  and  his  c- truth"  m  fulfilling— 
his  gracious  promises.  Indeed  the  displays  of  'is  truth — -whether 
to  his  Church  collectively,  or  to  his  people  individually — have  always 
been  every  way  wort  by  of  himself.  Often  has  his  word  seemed  on 
the  eve  of  being  falsified,  clearly  with  the  design  of  a  brighter  and 
more  striking  display  of  its  faithfulness.  The  very  night  previous 
to  the  close  of  the  four  hundred  and  thirty  years,  Israel  was,  to  all 
human  appearances,  as  far  from  deliverance  as  at  any  former  pe- 

i  Psalm  xxx.  7.  2  ib.  xxii.  29.  3  lb.  lxxxi.  10.  *  John  xiv.  13. 

s  Matt.  xiii.  58.     Mark  vi.  5.  «  Matt.  v.  6.  '  John  x.  10. 

«  Nine  times  is  this  petition  urged,  verses  25,  37,  40,  88,  107,  149,  154,  156,  159. 

9  Compare  Matt.  vi.  7. 

10  See  his  character  described — "  Good  and  upright  is  the  Lord,"  Psalm  xxvi.  8 — and 
mark  these  perfections  pleaded  in  their  combined  connection  with  his  purposes  of  grace 
— "Thou  wilt  perform  the  truth  to  Jacob,  and  the  mercy  to  Abraham  " — "  mercy  "  in  the 
original  grant — truth  in  the  subsequent  ratification  and  performance.  Micah  vii.  20. 
Compare  Luke  i.  72,  73. 


260  EXPOSITION    OF    PSALM    CXIX. 

riod.  But  "the  vision  was  for  an  appointed  time  r"1  nothing  could 
hasten,  nothing  could  delay  it;  for  "it  came  to  pass  at  the  end  of 
four  hundred  and  thirty  years,  even  the  self  same  day  it  came  to 
puss,  that  all  the  hosts  of  the  Lord  went  out  from  the  land  of 
Egypt."2  At  a  subsequent  period,  the  family  of  David  appeared 
upon  the  point  of  extinction,  and  as  if  the  promise  of  God  would  fall 
to  the  ground  :  but  to  exhibit  u  the  word  of  God3  as  true  from  the 
beginning."  a  providential,  and  almost  a  miraculous,  interference 
was  manifested.  When  Athalia  destroyed  all  (he  seed-royal  of  the 
house  of  Judah,  Joash  was  stolen  away,  put  under  a  nurse,  hid  in 
the  house  of  the  Lord  six  years,  and  in  God's  appointed  time  brought 
forth  to  the  people,  as  the  fulfilment  of  the  express  promise  of 
God — "  Behold  the  king's  son  shall  reign,  as  the  Lord  hath  said 
of  the  sons  of  David.'''*  "Whoso  is  wise,  and  will  observe  ihese 
things,  even  they  shall  understand  the  loving-kindness  of  the 
Lord."5 

And  thus  have  many  of  his  own  people  been  tempted  in  seasons 
of  despondency  to  "charge  God  foolishly."6  But  who  of  them  has 
not  afterwards,  in  some  unexpected  deliverance,  "set  to  his  seal" 
— "  Thy  word  is  true  from  the  beginning  ?"7  "  The  Lord  shall 
judge  his  people,  and  repent  himself  for  his  servants,  when  he  seeth 
that  their  power  is  gone,  and  there  is  none  shut  up  or  left."8  And 
how  do  these  recollections  put  to  shame  the  suggestions  of  unbelief, 
and  strengthen  our  confidence  in  the  prospect,  or  even  in  the  present 
endurance,  of  "manifold  temptations!" 

The  full  acknowledgment,  of  the  truths  of  God's  word  is  the 
ground  of  all  our  peace  and  comfort.  The  believing  reception  of 
the  testimony  opens  to  us  a  free  access  to  God.9  We  stand  before 
him  self-condemned,  and  yet  believe  that  "  there  is  no  condemna- 
tion."10 "  The  Spirit  bcareth  witness"  to  and  "  with  our  spirits,"  that 
"this  God  is  our  God,  forever  and  ever"— unto  death,11  in  death,12 
and  through  eternity.13  In  this  simplicity  of  rest  upon  the  testimony, 
we  go  to  our  God,  like  Abraham,  in  sensible  hopelessness,  but  in 
assured  confidence,  "strong  in  faith,  giving  glory  to  God."14 

Many,  however,  have  been  so  used  to  indulge  the  pride  of  their 
own  reasonings,  that  they  scarcely  know  how  to  read  the  book  of 
God  without  cavilling.  If  they  believe  while  it  is  in  their  hands, 
they  are  not  prepared  to  give  a  reason  of  their  faith.  They  have 
ventured  into  conflict  with  the  enemy  with  unproved  armor,  and 
so  have  been  shaken  and  troubled.  Or  perhaps  their  faith  does 
not  reach  to  the  whole  testimony,  and  therefore  being  partial  only, 
is  not  genuine.  For  if  we  do  not  give  full  credence  to  all,  we  do 
not  give  true  credence  to  any.  We  do  not  receive  it  on  the  author- 
ity of  God.  but  only  so  far  as  our  reasoning  can  explain  it,  or  our 
will  may  approve  it.     What  need  then  have  we  to  pray  for  a  teach- 

1  Hab.  ii.  3.  2  Exodus  xii.  41.  3  Compare  2  Sam.  vii.  16. 

*  a  Chron.  xxii.  10— 12;  xxiii.  3.  s  Psalm  cvii.  43.  6  Job  i.  22. 

t  Gen.  xlii.  30,  with  xlviii.  15,  10.         8  Deut.  xxxii.  36.     Comp.  2  Kin^s  xiv.  26,  27. 
»Eph.  iii.  12.  10  Rom.  iii.  19;  viii.  1.  "lb.viii.lt;.     Psalm  xlviii.  14. 

12  Psalm  lxxiii.  2G.  "  iiev.  Xxi.  3.  *  Rom.  iv.  lit,  -JO. 


VERSE    160.  261 

able  simplicity  of  faith — not  asking — 'What  thinkest  thou?' but 
"  How  readest  thou  ?"  In  this  spirit  we  shall  hold  our  anchor  on 
solid  ground  ;  and  should  we  again  be  '•'•  tossed  with  the  tempest," 
we  shall  look  to  him,  who  stilleth  the  storm,  and  there  shall  be  ':  a 
great  calm"1  Confidence  simply  built  upon  the  word  of  God  will 
endure  the  storm  of  earth  and  hell. 

Yet  we  may  loosely  believe  all,  while  we  practically  believe  none. 
The  generalities  of  truth  have  no  influence  without  an  individual 
application.  The  summary  look  of  acquiescence  will  miss  all  the 
solid  blessing  of  a  reverential  and  experimental  faith.  But  to  find 
— as  the  woman  of  Samaria  found— that '  it  is  all  true' — because  it 
answers  to  our  convictions,  our  wants,  and  our  feelings2 — to  know 
that  the  promises  are  true,  because  they  have  been  fulfilled  in  us 
—  this  is  tasting,  feeling,  handling — this  is  indeed  blessedness — this 
makes  the  word  unspeakably  precious  to  us — "a  treasure  to  be  de- 
sired."3 To  have  the  witness  in  ourselves,  that  "  we  have  not  fol- 
lowed cunningly-devised  fables,"  but  that  it  is  "a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Christ  Jesus  came  into  the 
world  to  save  sinners''4 — this  indeed  is  "life  from  the  dead."  Oh  ! 
how  should  we  seek  thus  to  receive  the  word  "  with  much  assur- 
ance !"5  The  Israelites  were  not  satisfied  with  inquiring  respecting 
the  manna — "  What  is  this  ?"fl — or  with  discovering  that  it  had  de- 
scended from  heaven;  but  they  gathered  it  each  for  himself,  and 
fed  upon  it  as  their  daily  bread.  Nor  will  it  be  of  any  avail  to  us 
to  prove  beyond  contradiction,  and  to  acknowledge  with  the  fullest 
assurance  the  truth  of  God's  word,  unless  we  thus  embrace  il,  and 
live  upon  it  as  our  heavenly  portion.  Faith  alone  can  give  this 
spiritual  apprehension,  "  He  that  believelli  hath  the  witness  in  him- 
self.'''"' But  if  the  word  be  the  truth  of  God  '"from  the  beginning" 
it  must  be  eternal  truth  in  its  character  and  its  results;  like  its 
Great  Author  in  every  particular,  "  enduring  forever."  "Forever,  O 
Lord,  thy  ivord  is  settled  in  heaven  ;  Thy  faithfulness  is  unto  all 
generations?*  Here  is  the  rock  of  my  confidence.  How  could  I 
rest  my  hope  on  any  salvation,  that  did  not  proceed  from  the  pri- 
mary, unchangeable,  eternal  mind?  What  assurance  could  I  have 
elsewhere,  that  the  grand  plan  might  not  be  defeated  by  some  un- 
expected combination?  Whereas  every  heart  of  reliance  in  his 
faithfulness  establishes  more  firmly  his  title  to  my  confidence,  and 
strengthens  the  soul  into  a  habit  of  intelligent  vigorous  faith. 

Lord  !  give  unto  us  that  "precious  faith,"  which  makes  the  ac- 
knowledgment of  the  "  truth  of  thy  word  from  the  beginning," 
and  its  "  endurance  forever"  the  spring  of  continual  life  and  con- 
solation to  our  souls. 

i  Mark  iv.  39.  2  John  iv.  29.  3  prov.  xxj.  20.         *  1  Tim.  i.  15; 

5  1  Thcss.  i.  5.  6  Exod.  xvi.  15,  margin.  *  i  jonil  v.  10.  8  Verses  89,  90. 


262  EXPOSITION    OF    PSALM    CXIX. 


PART    XXI. 

161.  Princes  have  persecuted  me  without  a  cause;  but  my  heart  standeth  in  awe 

of  thy  word. 

So  contrary  are  the  principles  of  God  and  the  world  !  God  chas- 
tens his  people  for  their  sin.1  The  world  persecutes  them  for  their 
godliness.2  So  it  has  been  from  the  beginning,3  and  will  continue 
to  the  end.4  David  had  before  mentioned  his  persecutors  as  many? 
Now  he  tells  us,  that  they  were  like  those  of  David's  Lord,  the 
princes  of  the  earth.6  In  both  cases,  however,  was  it  confessedly 
without  cause.7  Had  it  been  with  cause,  it  would  have  been  his 
shame.8  Now  it  was  his  glory.9  In  the  former  case  it  would  have 
been  his  own — here  it  was  his  Masters — cross. 

His  awe  of  God's  word  was  the  gracious  restraint  to  his  own 
spirit.10  And  this  godly  fear  has  always  marked  the  people  of  God. 
"Witness  Joseph.11  Moses,12  Nehemiah,'3  and  the  Jews,14  and  the 
three  Babylonish  captives.'5  Josiah  also  obtained  a  special  mark 
of  acceptance.16  For  the  man  "  that  trembleth  at  Gods  ivord," 
whether  he  be  found  on  the  throne  or  on  the  dunghill,  is  the  man 
"  to  whom  the  Lord  will  look."17  And  certainly  where — as  with 
David — the  wrath  of  princes  and  the  wrath  of  God  are  weighed 
against  each  other — who  can  doubt,  but  that  it  is  better  to  incur 
the  persecution  of  men  by  a  decided  adherence  to  the  word  of  God, 
than  the  wrath  of  God,  by  declining  from  it  ? 

Our  Saviour,  "  knowing  what  was  in  man,"  had  clearly  fore- 
warned and  fore-armed  his  disciples  against  these  difficulties.18 
The  trial  at  the  first  onset,  proved  too  hard  for  them  ;  Peter's 
11 heart  stood  in  awe"  of  the  "persecuting  princes"  and  in  a  mo- 
ment of  temptation  he  disowned  his  Master  :19  but  when  "  the 
Spirit  of  power"20  was  poured  from  on  high,  such  was  the  "  holy 
awe"  in  which  himself  and  his  brethren  "stood  of  Gods  word" 
that  they  declared,  in  the  face  of  the  whole  council — t:  Whether  it 
be  right  in  the  sight  of  God  to  hearken  unto  you  more  than  unto 
God,  judge  ye.  We  ought  to  obey  God  rather  than  men."-1  '  I 
fear  God,'  Colonel  Gardiner  used  to  say,  '  and  I  have  nothing  else 
to  fear.' 

Indeed  the  spirit  of  adoption — the  Christian's  distinguishing 
character  and  privilege — produces  an  awe  of  God,  a  dread  of  sin- 

i  Isa.  xxvii.  9.  2  j0hn  xv.  19.  3  Gal.  iv.  29.  4  2  Tim.  iii.  12. 

5  Verse  157.  6  Verse  23.     1  Sam.  xviii.  8,  28,  29,  with  Ps.  ii.  2.     1  Cor.  ii.  d 

7  1  Sam.  xxiv.  17;  xxvi.21.    John  xv.  25.    Matt.  xxvi.  59,60.    Comp.  Dan.  vi.4,5. 

8  Verse  39.     1  Peter  ii.  20;  iii.  17;  iv.  15. 

9  Verse  46.     2  Sam.  vi.  22.     Matt.  v.  10—12.     1  Peter  iv.  14. 

10  1  Sam.  xxiv.  6.  ll  Gen.  xxxix.  9.             12  Heb.  xi.  27.             IS  Neh.  v.  15. 

i*  Ezra  ix.  4;  x.  3.  >*  Dan.  iii.  16—18.                 "  2  Chron.  xxxiv.  26,  27. 

"  Isa.  lxvi.  2.  18  Luke  xii.  11,  12.                '»  Matt,  xxvi.  69—75. 

20  2  Timothy,  i.  7.  21  Acts  iv.  19,  29  ;  v.  29. 


verse  162.  263 

ning  against,  the  tenderest  Father,  of  grieving  the  dearest  Friend. 
And  this  awe  of  God  will  naturally  extend  to  his  ivord :  so  that 
we  shall  be  more  tenderly  afraid  of  disregarding  its  dictates,  than 
the  most  faithful  subject  of  breaking  the  law  of  his  beloved  Sov- 
ereign. There  is  nothing  slavish  or  legal  in  this  fear.  It  is  the 
freedom  and  the  holiness  of  the  Gospel ;  the  very  soul  of  religion ; 
the  best  preservative  of  our  joys  and  privileges  ;  and  the  best  evi- 
dence of  their  scriptural  character.  We  shall  find,  with  David, 
this  principle  a  valuable  safeguard  against  the  richest  allurements, 
or  the  most  powerful  reproach  of  men,  to  "  go  beyond  the  word  of 
the  Lord  to  do  less  or  more."1 

But  what  must  be  the  state  of  that  heart,  where  the  word  of  the 
great  God — the  Creator  and  Judge  of  the  earth — commands  no 
reverence  !  Could  the  sinner  hear  a  voice  from  heaven,  addressed 
distinctly  to  himself,  would  he  dare  to  reject  it?  Yet  "  we  have  a 
more  sure  word,  whereunto  we  do  well  that  we  take  heed  ;"2  that 
we  receive  it  with  silent  awe,  bow  before  it  with  the  most  unlimited 
subjection,  and  yield  ourselves  entirely  to  its  holy  influence.  But 
if  it  does  not  stand  infinitely  higher  in  our  estimation  than  all — 
even  the  best — books  of  man,  we  have  no  just  perception  of  its 
value,  nor  can  we  except  any  communication  of  its  treasures  to  our 
hearts.  The  holiness  of  God  is  stamped  upon  its  every  sentence.3 
Let  us  then  cherish  an  awe  of  this  word — "receiving  it" — not  as  a 
common  book,  "  not  as  the  word  of  man  ;  but  as  it  is  in  truth, 
the  word  of  God,"4  in  the  true  spirit  of  Cornelius  and  his  com- 
pany— ':  Now  therefore  are  we  all  here  present  before  God,  to  hear 
all  things  that  are  commanded  thee  of  God."5 

162.  /  rejoice  at  thy  word,  as  one  that  jindeth  great  spoil. 

The  " aive"  in  which  we  should  "stand  of  God's  word,1"  so  far 
from  hindering  our  delight  in  it,  is,  as  we  have  just  hinted,  the 
most  suitable  preparation  for  its  most  happy  enjoyment.6  In  re- 
ceiving every  word  of  it  as  the  condescending  message  from  him, 
before  whom  angels  veil  their  faces,  we  shall  "  rejoice  at  it,  as 
those  that  find  great  spoil.'''1  Often  had  David  found  "great 
spoil"  in  his  many  wars  ;7    but   never   had  his  greatest  victories 

i  Numb.  xxii.  18.  2  2  Peter  i.  19. 

3  The  Jews'  frontispiece  to  their  great  Bible  is  Jacob's  expression  of  fear  and  astonish- 
ment upon  his  vision  of  God  at  Bethel — "  How  dreadful  is  this  place !  This  is  none 
other  but  the  house  of  God,  and  this  is  the  gate  of  heaven !"  '  So  ought  we,'  as  Dr. 
Owen  remarks  upon  this,  'to  look  upon  the  word  with  a  holy  awe  and  reverence  of  the 
presence  of  God  in  it.' 

'  I  would  advise  you  all,  that  come  to  the  reading  or  hearing  of  this  book,  which  is  the 
word  of  God,  the  most  precious  jewel,  and  most  holy  relic  that  remaineth  upon  earth, 
that  ye  bring  with  you  the  fear  of  God,  and  that  ye  do  it  with  all  due  reverence,  and  use 
your  knowledge  thereof,  not  to  vain  glory  of  frivolous  disputation,  but  to  the  honor  of 
God,  increase  of  virtue,  and  edification  both  of  yourselves  and  others.' — Cranmer's  Judg- 
ment of  Scripture,  p.  20.  4  1  Thess.  ii.  13. 

5  Acts  x.  33.  On  this  particular  a  hint  from  a  heathen  may  not  be  unworthy  of  our 
remark.  "  Ehud  said  to  Eglon,  I  have  a  message  from  God  unto  thee.  And  he  arose 
out  of  his  seat."     Judges  iii.  20.  6  Ps.  cxii.  1.     Acts  ix.  31. 

t  At  Ziklag — 1  Samuel  xxx.  19,  2(5 — 41  From  the  children  of  Ammon — 2  Samuel 
xii.20. 


264  EXPOSITION    OF    PSALM    CXIX. 

brought  him  such  rich  spoil,  as  lie  had  now  discovered  in  the  word 
of  God.  The  joy  in  this  treasure  (like  that  of  the  church  at  the 
advent  of  Christ,1  described  by  this  figure)  evidently  implied  no 
common  delight.  If  then  the  saints  of  old  could  so  largely  enrich 
their  souls  from  their  scanty  portion  of  the  word  ;  must  not  we,  who 
are  favored  with  the  entire  revelation  of  God,  acknowledge,  "  the 
lines  are  fallen  unto  us  in  pleasant  places ;  yea,  we  have  a  goodly 
heritage  ?"2 

This  expressive  image  may  remind  us,  that  the  spoils  of  tliis 
precious  word  are  not  to  be  gained  without  conflict :  Here  "  the 
kingdom  of  heaven  suffereth  violence."  Our  natural  taste  and 
temper  revolt  from  the  word.  Our  indolence  indisposes  for  the  ne- 
cessary habitual  effort  of  prayer,  self-denial,  and  faith.  But  still 
"the  violent  do  take  the  kingdom  by  force."3  No  pains  are  lost — 
no  struggle  ineffectual.  What  great  spoil  is  divided  as  the  fruit 
of  the  conflict !  What  abundant  recompense  is  in  reserve  for  the 
"good  soldier  of  Jesus  Christ,  who  is  determined,  in  Divine 
strength,  to  "endure  hardness,"4  until  he  overcomes  the  reluctance 
of  his  heart  for  the  spiritual  duty  !  It  is  not  a  sudden  flash,  or  im- 
pression upon  the  imagination  ;  but  the  conqueror's  joy  in  spoiling 
the  field  of  conflict — solid  and  enriching.  Sometimes  indeed  (as 
in  the  Syrian  camp5)  we  find  the  spoil  unexpectedly.  Sometimes 
we  see  the  treasure  long  before  we  can  make  it  our  own.  And 
when  we  gird  ourselves  to  the  conflict,  paralyzed  by  the  weakness 
of  our  spiritual  perceptions  and  the  power  of  unbelief;  many  a 
prayer,  and  many  a  sigh  is  sent  up  for  Divine  aid,  before  we  are 
crowned  with  victory,  and  as  the  fruit  of  our  conquest,  joyfully  ap- 
propriate the  word  to  our  present  distress. 

But  from  a  cursory,  superficial  reading  of  the  word  of  God,  no 
such  fruit  can  be  anticipated.  When  therefore  the  flesh  or  the 
world  have  deadened  our  delight,  and  taken  from  us  this  " great 
spoil"  should  we  not  arm  ourselves  for  a  repossession  of  it  ?  Should 
we  be  unaffected  by  our  loss?  Oh,  then,  since  there  are  such  treas- 
ures found  and  enjoyed  in  this  field  of  conflict,  let  us  not  lose  our 
interest  in  them  by  the  indulgence  of  presumption,  heartlessness,  or 
despondency.  Before  we  attempt  to  read,  cry  to  the  Lord,  under 
the  sense  of  utter  helplessness  to  perform  one  spiritual  act,  for  his 
powerful  help  and  Almighty  teaching.  Then  we  shall  persevere 
with  unconquerable  and  unwearied  vigor,  and  not  fail  to  share  in 
the  blessed  spoil  of  victory,  views  of  a  Saviour's  dying  love — an  in- 
terest in  the  precious  blessings  of  the  cross — " great  spoil" — "  un- 
searchable riches."5 

163.  I  hate  and  abhor  lying ;  but  thy  law  do  Hove. 

We  can  neither  " stand  in  awe  of  GodJs  word"  nor  " rejoice  at 
it"  unless  we  abhor  all  contrary  ways.  And  here  lies  the  spiritual 
conflict.     For  so  opposed  arc  our  natural  affections  to  the  character 

i  Isaiah  ix.  3.  2  Psalm  xvi.  6.  3  Matt.  xi.  13. 

*  2  Tim.  ii.  3.  s  2  Kings  vii.  8.  «  Eph.  iii.  8. 


VERSE    163. 


265 


and  will  of  God,  that  we  love  what  God  hates,  and  we  hate  what 
God  loves.  Our  new  principle  and  bias,  however,  as  directly  falls 
in  with  the  dictates  of  God's  law,  as  before  we  had  revolted  from  it. 
Lying  is  now  " hated  and  abhorred"  as  contrary  to  "a  God  of 
truth  ; '  and  the  Vlmo"  is  now  "loved,"  as  the  reflection  of  his  im- 
age, and  the  manifestation  of  his  will.  David  hud  before  prayed 
l°  l™\e  ."  }VinS  ways  removed  from  him"  and  a  love  for  the  law 
of  God  imparted.1  His  utter  detestation  shows,  that  these  ways 
had  been  removed,  and  a  renewed  inclination  to  the  law  granted 
to  him. 

To  have  avoided  •■•  lying?  and  to  have  practised  the  lav-,  might 
have  been  sufficient  lor  the  regulation  of  his  outward  conduct.  But 
his  was  the  religion  of  the  heart— not  meant  only  to  control  his 
actions  ;  but  to  renew  his  habits,  motions,  tempers,  and  taste  He 
would  not  therefore  only  refrain  from  lying,  or  manifest  a  disin- 
clination to  it— he  must  <;  hate  and  abhor"2  it  as  hell  itself.  Nor 
was  external  conformity,  or  approval  of  the  law,  his  standard  ;  he 
must  "love"  it.  If  sin  was  counted  common,  fashionable,  venial 
profitable,  or  pleasant ;  if  contempt  was  cast  upon  the  law  of  God— 
this  stopped  him  not.  Every  sin— though  only  a  hairbreath  de- 
viation from  the  rule— was  in  his  eyes  hateful,  defiling,  damning 
He  would  •'  resist  unto  blood,  striving  against  it.''3  Every  act  de- 
sire, and  habit  of  conformity,  with  whatever  shame  it  miffht  be  at- 
tended was  his  delight.  Such-Christian-should  be  our°standard 
Lord  !  humble  us  in  the  daily  sense  of  deviation  and  defect.  Vouch- 
safe to  us  larger  desires,  growing  conformity  to  thy  perfect  rule 

Well  had  it  been  for  Eve  and  for  her  children,  had  she  turned 
from  the  tempter's  lie  with  this  strong  determination.4  But— «  Ye 
shall  not  surely  die"— has  from  that  fatal  moment  been  a  most  ef- 
fectual instrument  in  captivating  unwary  souls.  So  plausible  is  it 
m  itself,  so  agreeable  to  our  natural  inclinations,  that  it  is  readily 
cherished,  even  where  the  first  contact  with  temptation  assures  the 
wretched  victims,  that  its  «  deceit  is  falsehood,"  But  they  do  not 
hate  and  abhor -it :"  they  do  not  flee  from  it,  as  a  concern  for  the 
honor  of  God  and  their  own  safety  would  lead  them  ;  and  there- 
fore justly  are  they  "given  up  to  believe  it,'*  as  the  fruit  of  their 
delusion,  and  the  punishment  of  their  unfaithfulness.  Oh  '  if  we 
are  ever  tempted  by  the  flattery  and  allurements  of  the  world  let 
us  only  mark  the  opposition  of  their  standard,  taste,  maxims  'and 
pursuits  to  the  truth  of  God,  and  we  shall  turn  away  with  hatred 
and  abhorrence. 

The  «  overseers  of  the  purchased  Hock'"  of  Christ— yea,  all  «  who 
earnestly  contend  for  the  faith  which  was  once  delivered  unto  the 

*  See  verse  ^9 

J^Z  2fi  "  ^  ^  abh0rrid  lyinS"  he  bte"ded  t0  incluJp=  ™t  only  those  more 
Ett  ™  ro't-'0"'  <™th  of  which  he  had  himsdf  been-  -,  [wkh  ™J 
Itch,  I  bam  xxi.  2— twice  with  Achish,  1  Sam.  xxi.  13;  xxvii.  10  )  but  as  we  before 

»Heb.rf.4.  <<3en.iU.4-6.  *  2  TW6.11.  « Acts  „.  28. 


266  EXPOSITION    OF    PSALM    CXIX. 

saints"1 — will  anxiously  watch  any  deterioration  of  doctrine  or  prin- 
ciple— any  deviation  from  the  simplicity  of  the  Gospel,  and  brand  it 
as  a  lie.  "  I  have  not  written  unto  you,"  said  the  venerable  Apos- 
tle, "because  ye  know  not  the  truth,  but  because  ye  know  it,  and 
that  no  lie  is  of  the  truth.  Who  is  a  liar,  but  he  that  denieth  that 
Jesus  is  the  Christ?"2  How  does  the  great  Apostle  teach  us  to 
look  at  the  adulteration  of  the  doctrine  of  grace  before  referred  to3 
— a  system  not  of  faith,  but  of  fear — not  of  joy,  but  of  slavish  awe 
— not  of  confidence,  but  of  doubt — palsying-  the  springs  of  life  ; 
withering — blighting — chilling — the  glow  of  love;  "entangling 
again  the  free-born  children  of  God  in  a  yoke  of  bondage  !''4  The 
champion  of  the  faith  would  not  tolerate  it  for  a  moment.5  And 
he  bids  his  people  hate  and  abhor  it — even  though  from  an  angel's 
mouth — as  the  beguiling  lie  of  the  great  "  corrupter"  of  the  Church.* 
Equally  would  he  have  us  abhor  the  licentious  abuse  of  the  Gos- 
pel— flowing  from  the  same  source — "  Shall  we  continue  in  sin, 
that  grace  may  abound  ?     God  forbid  !m 

After  all  however — this  verse  must  include  an  abhorrence  of  the 
literal  sin  of  lying  in  all  its  forms.  A  lie  is  so  gross  a  sin,  that  we 
might  be  disposed  to  spiritualize  this  expression,  rather  than  to  an- 
alyze some  of  the  plausible  shapes,  in  which  the  sin  may  be  de- 
tected in  our  own  profession.  Exaggeration — a  false  gloss — a  slight 
deviation  (hardly  perceptible)  from  the  straight  line — excuses  for 
faults  made  to  one  another,  which  we  dared  not  make  to  God — ■ 
want  of  accuracy  in  relating  what  we  hear — all  these  are  forms  of 
lying  to  be  shunned,  hated  and  abhorred  by  the  man,  who  is  really 
"walking  in  the  light,  and  having  fellowship  with  God,"8  as  much 
as  the  more  palpable  falsehoods,  with  which  the  world  abounds, 
which  it  excuses,  and  even  boasts  of. 

Believer!  would  you  have  your  hatred  and  abhorrence  of  every 
kind  of  lying  yet  further  deepened?  Would  you  summon  every 
passion  of  the  soul — "  indignation,  vehement  desire,  zeal,  revenge"9 
— against  it?  Then  learn  to  "  abhor^  it,  not  only  as  your  enemy, 
but  as  God's.10  Pray  that  the  arrow  of  conviction  may  be  dipped  in 
the  blood  of  Christ ;  and  then,  however  deep  and  painful  be  the 
wound,  it  cannot  be  mortal.  Mortal  indeed  it  will  be  to  the  sin, 
but  healing  to  the  soul.  Pray  that  your  hatred  of  sin  may  flow 
from  a  sense  of  reconciliation  ;  for  never  will  it  be  so  perfect,  as 
when  you  feel  yourself  sheltered  from  its  everlasting  curse.11  To  lie 
before  your  Saviour  as  his  redeemed  sinner,  and  to  wash  his  feet 
with  your  tears  of  contrition,  will  be  your  highest  and  happiest  priv- 
ilege on  this  side  heaven.  In  this  spirit  and  daily  posture  you  will 
most  clearly  manifest  the  inseparable  connection  of  a  hatred  of  ly- 
ing ways  with  a  love  for  the  law  of  God. 

i  Jude  3.  2  1  John  ii.  21,  22.  3  page  398.  <  Gal.  iv.  31 ;  v.  1. 

s  lb.  ii.  4,  5.  e  ib.  i.  8,  <),  with  2  Cor.  xi.  2—4.  '  Rom.  vi.  1,  2. 

s  1  John  i.  5—7.  9  2  Cor.  vii.  11.  io  Comp.  Psalm  exxxix.  21,  23. 

11  Comp.  Ezckiel  xvi.  63;  xxvi.  31 ;  xx.  43 


verse  164.  267 

164.   Seven  limes  a  day  do  I  praise  ihee,  because  of  thy  righteous  judgments. 

David  had  just  spoken  of  his  fear,  joy,  hatred  and  love.  He 
now  expresses  his  love  in  praise.  And  indeed  it  is  the  mixture  of 
praise  with  prayer,  that  makes  this  Psalm  so  complete  an  exhibi- 
tion of  Christian  experience.  Early  and  late,  and  habitually 
throughout  the  day,  have  we  seen  this  man  of  God  "give  himself 
to  prayer."1  But  his  •'  spirit  of  supplication,"  in  strict  conformity 
with  the  Apostolical  rule,  was  ever  mingled  "with  thanksgiving. "2 
Indeed,  self-love — the  sense  of  want — may  prompt  us  to  pray.  Hut 
love  to  God  is  the  spirit  of  praise.  The  neglect  therefore  of  this 
service  is  robbing  God,  no  less  than  ourselves.  Not  that  he  needs 
it,  but  that  lie  deserves  and  desires  it.  Not  that  it  brings  any  merit 
to  us,  but  that  it  strengthens  our  dependence,  and  elevates  our  love. 
If  then  we  feel  it  to  be  "good,3  comely,4  and  pleasant,'*5  it  will  be 
as  needless  to  define  its  frequency,  as  to  prescribe  the  limit  of  our 
service  to  a  beloved  friend,  to  whom  our  obligations  were  daily  in- 
creasing. The  casuistry  of  love  would  answer  all  the  entangling 
scruples  of  a  bondage  system.  We  should  aim  at  living  in  praise,6 
as  the  element  of  our  souls,  the  atmosphere  of  our  enjoyment,  our 
reward  more  than  our  duty — that  which  identifies  our  interest  with 
heaven,  and  forms  our  meetness  for  it. 

Young  Christians  indeed  sometimes  unwarily  bring  themselves 
into  "  bondage,"  in  forcing  their  consciences  to  a  frequency  of  set 
times  for  duty,  intrenching  either  upon  outward  circumstances  or 
the  weakness  of  the  flesh.  Our  rule  of  service,  though  not  meas- 
ured by  our  indolence,  yet  should  be  accommodated  to  those  legiti- 
mate daily  engagements,  which,  when  "done  as  to  the  Lord,'"1 
form  as  real  and  necessary  a  part  of  our  religion,  as  the  more  spir- 
itual sacrifices  of  prayer  and  praise.  To  observe  any  particular 
time  (beyond  the  Sabbath,  and  "  the  morning  and  evening  sacri- 
fice,") because  it  is  the  time — however  wearied  our  spirits  may  be, 
or  however  immediate  obligations  'may  interfere,  is  to  forget  the 
weighty  instruction  of  one  well  qualified  to  speak,  "  Bodily  exercise 
prqfitcth  little  ;"8  and  we  must  "go  and  learn  what  that  meaneth, 
"  I  will  have  mercy,  and  not  sacrificed  Growth  in  grace  will  how- 
ever gradually  mould  our  profession  into  habitual  intercourse  with 
God.  As  our  views  become  more  solid  and  settled,  each  duty  of 
the  day  will  find  its  proper  place,  our  services  will  become  more 
free,  and  our  obedience  more  evangelical. 

But  the  formalist  considers  "seven  times  a  day" — to  be  an  in- 
fringement of  the  sacred  canon — "Be  not  righteous  overmuch."10 
He  pays  his  customary  service  twice  a-day  ;  he  says  his  prayers, 
and  his  praises  too  ;  and  his  conscience  slumbers  again.  And  alas  ! 
there  are  times  of  slumber,  when  we  little  differ  from  him.     Oh  ! 

1  See  on  verses  147,  148.  2  Phil.  iv.  6.     Seven  times.     Comp.  Prov.  xxiv.  16. 

3  Psalm  xcii.  1.  4  lb.  xxxiii.  1.  5  lb.  cxxxv.  3. 

6  lb.  xxxiv.  1 ;  lxxi.  8,  14.     Luke  xxiv.  53. 

7  Col.  iii.  23.     Eph.  vi.  7 ;  v.  20.     Heb.  xiii.  15.  8  1  Tim.  iv.  8. 
s  Hosea  vi.  6,  with  Matt.  ix.  13 ;  xii.  7.                   10  Eccles.  vii.  16. 


2G8 


EXPOSITION    OF    PSALM    CXIX. 


let  us  be  alarmed  at  every  symptom  of  such  a  state,  and  "  find  no 
rest  to  our  spirit,"  until  we  have  regained  some  measure  of  this 
frame  of  hearty  and  overflowing  praise.  If  there  be  a  heavenly  na- 
ture, there  must  be  a  heavenly  work.  Tongue  and  heart  should 
be  set  on  fire  by  love.  Thus  we  will  go  to  our  work — whatever  it 
may  be — and  sing  at  it. 

But  the  Christian  sometimes  feels,  that  he  has  no  heart,  and — he 
almost  fears — no  right  to  praise.  Having  no  sensible  token  of  love 
to  call  him  forth,  his  harp  "hangs  upon  the  willows  ;"  nor  does  he 
care  to  take  it  down,  even  to  '-sing  one  of  the  Lord's  songs  in  this 
strange  land."1  But  how  many  have  found  with  Bunyan — '  "When 
I  believe  and  sing,  my  doubting  ceases  !'  "Meat  cometh  out  of  the 
eater'' — cheering  rays  out  of  the  darkest  cloud.  Endeavor,  there- 
fore, to  bring  to  mind  some  spiritual,  or  even  temporal,  mercies. 
Or,  if  recollection  fails  you,  open  your  Bible  ;  turn  to  some  subject 
of  praise,  such  as  the  song  of  the  Angels  at  the  birth  of  our  Sav- 
iour,2 or  the  song  of  the  Redeemed  to  the  honor  of  the  Lamb.3 
Have  you  no  part  or  interest  in  it  ?  Do  you  not  need  the  Saviour? 
Can  you  be  happy  without  him  'I  Then  inquire,  and  feel,  and  try, 
whether  you  cannot  give  "thanks  unto  God  for  bis  unspeakable 
gift."4  Peradventure  your  notes  may  rise  into  praise,  and  in  the 
excitement  of  praise,  prayer  will  again  mingle  itself  with  its  wonted 
enjoyment.  It  is  your  sinful  folly  to  yield  to  that  continual  de- 
pression, which  unfits  you  for  the  exercise  of  your  duties  and  your 
privileges.  How  fully  do  our  Liturgical  services  elevate  and  sus- 
tain the  elevation  of  the  soul  heavenwards  !  Language  better 
adapted  for.  strengthening  its  feeble  aspiration  will  not  readily  be 
found  ;  consecrated  as  it  is  in  the  remembrance  of  its  acceptable 
use  by  a  throng  of  the  Lord's  favored  people  during  successive 
generations,  now  united  to  the  general  assembly  above,  and  wor- 
shipping with  everlasting  acceptance  "before  the  throne  of  God  and 
the  Lamb." 

The  Lord's  righteous  judgments  in  his  word  are  a  constant 
matter  for  praise.  Such  light,  food,  and  comfort!  Such  a  strong 
hold  of  God  !  Such  a  firm  hope  to  anchor  on  !  Such  a  clear  rule 
to  walk  by  !  Truly  the  distinguishing  favor  of  this  gracious  gift 
stirs  up  the  song — •'•Praise  ye  the  Lord."5  Add  to  which — the 
righteous  judgments — his  decrees  and  declarations  respecting  his 
Church— occupied  the  Psalmist's  "midnight,"6  as  well  as  his  daily, 
song — "  O  Lord,  thou  art  my  Godv — said  the  enraptured  prophet 
in  the  name  of  the  Church — •"  I  will  exalt  thee,  I  will  praise  thy 
name  ;  for  thou  hast  done  wonderful  things  :  thy  counsels  of  old 
are  faithfulness  anil  truth.  Inscrutable  indeed  they  may  some- 
times appear  ;  and  opposed  to  our  best  prospects  of  happiness  ;  yet 
the  language  of  faith  in  the  darkest  hour  will  be — "We  know  that 
all  things  work  together  for  good  to  them  that  love  God,  to  them 
who  arc  called  according  to  his  purpose."3     But  neither  "  seven 

1  Ps.  cxxxvii.  2,  4.  2  Luke.  ii.  13,  14.  3  Rev.  v.  12.         <  2  Cor.  ix.  15. 

5  Ps.  cxlvii.  19,  20;  lvi.  10.  "  Verse  G2.  ?  Isa.  xxv.  1.        s  Rom.  vui.  28. 


VERSE    165. 


269 


times  a-day"  nor  «  seventy  times  seven,"  will  satisfy  us  in  heaven 
Then  our  song— even  "  the  song  of  Moses  and  (he  Lamb— will  ^till 
be  the  "Lord's  righteous  judgments ;"'  and  for  this  ever -new 
song"  the  harps  of  God  will  never  be  unstrung,  and  never  out  of 
tune,  throughout  an  eternity  of  praise.2  But  a  moment,  and  we 
shall  be  engaged  in  this  heavenly  employ— no  reluctancy  of  the 
spirit— no  weariness  of  the  flesh.  Every  moment  is  hastening  on 
this  near— this  cheering— this  overwhelming  glorious— prospect. 
Blessed  be  God  ! 

165.  Great  peace  have  they  lohich  love  thy  law,  and  nothing  shall  offend  them. 
Here  is  the  happiness  of  a  child  of  God  summed  up  in  one  word 
—peace.  Looked  at  with  an  eve  of  sense,  slighted  by  the  world 
and  often  chastened  with  "  the  rod  of  affliction,"  he  is  an  object 
of  pity.  But  look  at  him  with  the  eve  of  faith— he  lows  the  law 
of  his  God,  and  his  heritage  is  peace.  Every  feature  of  the  cove- 
nant bears  some  resemblance  to  its  nature  :  full  of  grace,  peace  and 
love.  Two  of  the  agents  are  fitly  represented  by  The  lamb  and  the 
dove— emblems  of  peace.  The  tendency  of  its  principles  «  is  first 
pure,  then  peaceable."*  Its  present  enjoyment— privilege— /,eace 
— " great  peace."*     Its  end  will  be  universal— eternals  peace. 

Christian  !     Have  you  not  discovered  the  connection  of  peace 
with  love  for  the  laiv—the  whole  revealed  will  of  God  ?«     Looking 
at  it  as  the  law  of  truth—was  not  its  disturbance  of  your  peace  o°f 
self-satisfaction  and  self-delusion  the  first  step  to  the  attainment  of 
solid  peace  ?     You  learned  to  see  yourself  as  God  sees  you      Every 
fresh  view  humbled  you  more  deeply.     Your  dissatisfaction  exer- 
cised you  in  an  anxious  and  diligent  search  for  true  peace      And 
then,  looking  at  it  again  as  "  the  law  of  faith"— here  is  your  ground 
of  peace  laid  open.     Your  way  to  God  is  clear— your  acceptance 
tree— your  confidence  assured— your  communion  heavenly    "  Bein<r 
justified  by  faith,  you  have  peace  with  God  through  our  Lord  Te«us 
Christ;"  yea— you  are  "filled  with  peace,  all  peace  in  believino-^ 
And  have  you  not  equal  reason  to  "love  this  laxv"  as  a  law  of 'obe- 
dience?    Here  is  your  question  answered—"  Lord  !  what  wilt  thou 
have  me  to  do  ?"*     Let  "  this  word  dwell  in  you  richly  in  all  wis- 
dom ;"  and  it  will  be  your  daily  directory  of  life  and  conduct     You 
will  "  delight  in  it  after  the  inner  man,"*     Walking  in  the  light  of 
it  you  will  go  on  to  the  full  enjoyment  of  peace.     "  Taking  dieer- 
iully  your  Saviour's  "yoke  upon  you,  and  learning  of  him.  you  will" 
ever  "  find  rest  unto  your  soul."     "  AH  his  paths  are  peace* '" » 

Professor!  what  do  you  lose  by  your  indulged  indifference  to 
trie  law  oj  (rod  1     Conscience  tells  you,  that  you  are  a  stranger  to 
this  peace-tins  "great  peace:'     A  secret  root  of  idolatry  cankers    * 
the  principles  of  peace.     Notions  will  not  bring  it.     Nothing  but 

I  gev-  xv- 3;  \ ba xvj- 7-    ..  2  lb.  ir.  8.       3  James  i;i  17-       4  Isa  xi  G_9  c        H 
5  Ps  xxxvu.  3b.    Rom.  n.  10.  e  isa.  xliii.  4.  ,  Rom  v  ,    1Q  n^^  4' 

•  Acts  ix.  6.  9  Rom.  vii.  22.  »•  Matt.  xi.  29.     Pro  -  iii' 17 


270  EXPOSITION    OF    PSALM    CXIX. 

vital  godliness— the  "  love  for  God's  law" — "the  truth  received  in 
the  love  of  it" — will  realize  the  blessing. 

Yd/no;-  Christian  I  be  not  disheartened,  though  your  "love  to 
the  /air"  be  so  weak,  interrupted,  clouded,  that  sometimes  you  fear, 
that  you  have  no  love  at  all.  Do  you  not  mourn  over  its  coldness  / 
Do  you  not  desire  to  love?  Seek  to  know  more  of  the  constraining 
influence  of  the  love  of  Christ.  If  your  chariot  wheels  now,  like 
those  of  the  Egyptians,  drive  heavily  ;  you  will  then  move  like  the 
chariots  in  the  prophet's  vision,  "upon  wheels  and  upon  wings.'-'1 
At  least  you  are  on  the  way  to  peace.  Stir  up  the  habit  of  diligent 
failh;  be  active — be  more  earnest  in  dependence  on  the  Lord. 
Soon  will  he  visit  you  with  his  cheering  sunshine,2  and  bless  you 
with  his  heavenly  peace.  "The  Lord  is  your  shepherd;"  and 
dwelling  near  the  shepherd's  tent,  "  you  shall  not  want/'3  Nothing 
comes  to  you  without  his  appointment;  and  whatever  he  takes 
away  was  only  what  he  had  first  given,  and  leaves  you  nothing  but 
to  say — "  Blessed  be  the  name  of  the  Lord  !"4  Whatever  he  lays 
upon  you  is  infinitely  less  than  you  deserve,  and  with  the  fatherly 
design  "  to  do  you  good  at  the  latter  end."0  Whatever  he  gives  you 
is  peace,  " great  peace" — " perfect  peace  ;"s  and  though  at  best,  as 
to  its  actual  enjoyment,  it  is  only  a  checkered  gift,  linked  with 
"this  world's  tribulation,"7  yet  as  the  earnest  of  that  "peace,  into 
which  the  righteous  shall  enter,  when  taken  away  from  the  evil  to 
come"8 — it  is  an  incalculable  blessing. 

The  steadfastness  of  our  profession  is  a  most  important  fruit  of 
this  blessing— "Nothing  shall  of  end  them."*  The  daily  cross,10 
the  humbling  doctrine,"  the  fiery  trial1* — which,  by  offending  the 
professor,  detect  the  unsoundness  of  his  heart — these  are  the  prin- 
ciples of  strength  and  consolation  to  the  faithful  lover  of  God's  law. 
Those  "  had  no  root  in  themselves,"  who  were  stumbled  by  "  trib- 
ulation or  persecution."13  Hence  there  was  no  love  in  their  hearts  ; 
consequently  no  peace  in  their  experience,  and  no  stability  in  their 
course.  The  frequency  of  such  cases  in  a  day  of  profession  is  a  most 
painful  subject  of  observation.  A  course  of  religion,  commenced 
under  the  impulse  of  momentary  excitement,  is  like  "a  reed  shaken 
by  the  wind."  The  first  breath  of  the  storm  beats  down  all  reso- 
lutions, that  were  not  formed  upon  the  conviction  of  utter  helpless- 
ness, and  in  entire  dependence  upon  Divine  grace.14  Light  without 
love  ends  in  fearful  ruin.15  Genuine  love  to  the  laiv  alone  keeps 
the  soul  —a  love  of  no  common  character — a  devoted,  persevering 
attachment.  The  claim  of  the  law  is  above  every  other.  Every- 
thing— even  life  itself— if  need  be— must  be  sacrificed  for  it.16  And 
when  it  has  been  thus  embraced  on  a  fair  calculation  of  its  cost, 
from  a  deep  sense  of  its  value,  and  with  a  spiritual  perception  of  its 

1  Comp.  Exod.  xiv.  25,  with  Ez.-k.  i.  15,  23.  2  Mai.  iv.  2. 

3  Psalm  xxix.  11  ;  lxxxv.  8;  xxiii.  1.  <  Job  i.  21.  5  Deut.  viii.  16. 

6  Isaiah  xxvi.  3.  t  John  xvi.  33.  »  Isa.  lvii.  1,  2. 

9  '  To  them  is  no  stumbling-block/ — Ainsicorth.  10  Mark  x.  21,  22. 

11  John  vi.  GO,  65,  6.  '2  Matt.  xiii.  21.  «  Mark  iv.  17. 

»  Comp.  John  xv.  5.     2  Cor.  xii.  9.         15  2  Thess.  ii.  10—12.  "  Rev.  xii.  11. 


verse   166.  271 

character  and  application  to  our  necessities — there  ivill  he  no  stum- 
bling block. 

Indeed  genuine  love  will  prove  our  safeguard  against  all  grounds 
of  offence.  The  doctrine  of  the  total  depravity  of  man  is  objected 
to;  but  "  love  to  the  law  of  God'7 — moulding  our  minds  into  its 
heavenly  impression — will  remove  all  ground  of  offence.  The  pride 
of  man's  wisdom  revolts  from  the  doctrine  of  the  cross,  and  the 
freeness  of  the  grace  of  God.  But  we  love  it  as  a  part  of  the  "  law 
of  faith."  It  suits  our  case.  It  answers  our  need — and  therefore 
here  also  "  nothing  offends  us"  Thus  whatever  be  the  hinder- 
ance — whether  from  Satan  or  himself — whether  from  the  enmity 
of  the  world  or  the  inconsistencies  of  the  Church — the  believer, 
while  he  mourns  over  these  things,  is  not  offended  at  them,  or 
at  the  Gospel  through  them.  He  has  learned  a  more  Scriptural 
standard,  and  to  exercise  a  more  discriminating  judgment.  "  Love 
to  the  law  of  God''1  enables  him — instead  of  being  "tossed  to  and 
fro"  in  doubtful  perplexity — to  "make  straight  paths  for  his  feet."1 
If  his  cross  be  grievous,  he  seeks  from  the  Lord  a  cpuet  spirit ;  and 
thus,  "  in  patience  possessing  his  soul."  he  finds  "  the  yoke  easy,  and 
the  burden  light."2  His  difficulties  exercise  and  strengthen  his 
faith,  and  add  fresh  testimony  to  the  faithfulness  of  the  promise. 
Whether  therefore  his  way  be  dark  or  light,  his  soul  is  at  peace. 
In  the  enjoyment  of  his  Saviour's  love,  he  has  the  witness  in  his 
own  heart,  that  "the  work  of  righteousness" — of  "  love  to  the  law 
of  his  God" — "shall  be  peace ;  and  the  effect  of  righteousness, 
quietness,  and  assurance  forever."3 

166.  Lord,  I  have  hoped  for  thy  salvation,  and  done  thy  commandments. 

The  " great  peace"  connected  with  uthe  love  of  God's  law,"  is 
at  once  the  fruit  of  faith,  and  the  motive  of  obedience.  And  the 
enjoyment  of  it  leads  the  man  of  God  to  give  renewed  expression 
to  his  faith  and  devotedness.  "  Faith,  which  worketh  bv  love,"4  is 
no  less  the  characteristic  of  the  Old,  than  of  the  New  Testament 
Church.  For  mark  here  the  principle  and  the  object  of  faith — 
"  /  have  hoped  for  thy  salvation'' — and  the  practical  influence 
of  faith — I  have  "  done  thy  commandments."  "  Walked  not  be- 
lievers always  in  the  same  spirit?  Walked  they  not  in  the  same 
steps  ?" 

Faith  is  the  exercise  of  the  soul  in  a  sense  of  need,  in  desire,  and 
in  trust.  Faith  goes  to  God  on  the  ground  of  the  promise — hope  in 
the  expectation  of  the  thing  promised.  Thus  hope  implies  the  op- 
eration of  faith.  It  appropriates  to  itself  the  object  of  faith.  The 
power  to  take  hold  of  the  promises  of  faith,  and  to  stay  our  souls 
upon  their  "everlasting  consolation,"  is  the  energy  of  "a  good  hope 
through  grace" — such  as  "  maketh  not  ashamed?'5     Conscious  un- 

l  Hebrews  xii.  13,  with  Proverbs  iv.  25—27.         2  Luke  xxi.  19.  Matt.  xi.  30. 
3  Isaiah  xxxii.  17.  4  Galatians  v.  G. 

5  2  Thess.  ii.  1G.     Rom.  v.  5. 


272  EXPOSITION    OF    TPALM    CXIX. 

worthiness  may  give  a  trembling  feebleness  to  the  hand  of  faith, 
but  (he  feeblest  apprehension  of  one  of  the  least  of  the  promises  of 
the  Gospel  assures  us  of  our  interest  in  them  all.  Why  may  we 
not  set  all  the  fulness  of  the  covennnt  before  the  weakest  as  well 
as  before  (he  strongest  believer,  and  proclaim  to  both  with  equal 
freedom  the  triumphant  challenge — "  Who  shall  lay  anything  to 
the  charge  of  God's  elect?  Who  is  he  that  condemneth?"1 
Every  believer  is  alike  interested  in  the  Gospel  of  grace.  "There 
is  no  difference"  in  the  righteousness  of  the  Gospel,  which  is  "  the 
righteousness  of  God" — nor  in  the  imputation  of  it,  which  is  "unto 
all  and  upon  air — nor  in  the  subjects, — which  is  them  that  be- 
lieve— nor  in  the  means  of  its  application,  which  in  all  cases  is 
"  by  faith  of  Jesus  Christ'' — nor  in  the  need  of  the  blessing — "  All 
have  sinned"  without  difference.  All  therefore  are  justified  without 
difference.2  The  only  difference  regards  the  strength  or  weakness 
of  the  faith,  by  which  the  righteousness  is  more  or  less  distinctly 
appropriated,  and  its  consequent  blessings  enjoyed.  No  soul  how- 
ever can  sink  into  perdition,  that  grasps  the  promise  of  Christ,  with 
the  hand  of  faith,  be  that  hand  ever  so  weak  and  trembling ;  though, 
if  the  promise  did  not  hold  us  more  firmly  by  its  unchangeableness, 
than    we  hold  it  by  our  faith,  who  could  ever  attain  the  blessing? 

Not  indeed  that  our  interest  in  the  Gospel  is  transient  or  uncer- 
tain. For  though  the  perception  of  it  may  be  often  interrupted,  yet 
is  it  not  still  in  the  Bible — in  the  covenant  of  God — in  the  heart  of 
God?  And  is  it  not  constantly  renewed  in  the  exercise  of  faith? 
The  repetition  of  the  same  act  of  faith  is  therefore  equally  necessary 
every  moment.,  as  at  the  hist  moment  of  our  spiritual  life.  What- 
ever be  our  standing  in  the  Gospel,  faith  will  always  realize  to  the 
end  the  same  hope  for  God's  salvation.  Indeed,  the  neglect  of 
the  cultivation  of  its  habitual  exercise  materially  weakens  its  op- 
eration in  great  emergencies.  Let  it  then  be  regarded  as  the 
breathing  of  the  soul.  Let  it  be  constantly  exercised  in  the  suc- 
cessive occasions  of  need;  and  we  shall  enjoy  its  clear  light,  and 
active  influence  upon  occasions,  where  its  special  energy  is  required. 

Now  is  not  this  sometimes  your  experience  1  You  are  distressed 
by  an  unsuccessful  struggle  with  wandering,  defiling  imaginations. 
You  know  the  promise,  and  the  remedy.  But  '*  the  shield  of  faith" 
has  been  laid  by.  You  have  therefore  to  seek  it,  when  you  want. 
it  at  hand  for  the  present  moment;  and  thus  you  lie  powerless,  at 
a  distance  from  the  cure,  instead  of  being  able  to  bring  your  sin  at 
once  to  Jesus — "  Lord,  this  is  my  trouble ;  this  is  the  'plague  of 
my  heart;'  'but  speak  the  word  only,  and  thy  servant  shall  be 
healed/'13  Thus  the  indolent  neglect  of  the  quickening  principle 
greatly  impairs  its  powerful  energy,  and  the  "confidence  and  re- 
joicing of  hope"4  flowing  from  it.  "If  the  life  in  the  flesh  is"  not 
"a  life  of  faith  on  the  .Son  of  God,"  no  solid  rest  or  acceptance  can 
be  known. 

i  Rom.  viii.  33,  34.  2  Rom.  iii.  22,  23. 

3  Matt.  viii.  8.  «  Heb.  iii.  6.  14. 


verse  166.  273 

But  on  what  ground  is  this  "hope  for  the  Lord's  salvation" 
built?     On  his  faithfulness,  not  on  our  sincerity  ;  on  his  promises — 
not  on  our  frames  ;  on  his  unchangeableness,  not  on  our  constancy.1 
It  is  built — not  on  the  work  of  grace  in  us,  but  on  the  work  of 
Christ  for  us — a  work,  which  has  satisfied  every  claim,  provided 
every  security,  and  pledged  all  the  Divine  perfections  on  our  behalf 
■ — a  work  so  finished  and  complete,  that  all  the  difficulties  of  sal- 
vation on  the  part  of  God  are  removed  ;  and  the  sinner,  finding  no 
hinderauce  in  the  way  but  himself,  is  warranted,  though  covered 
with  guilt  and  defilement,  to  apply  for  full,  immediate,  and  uncon- 
ditional forgiveness.     What  then  hinders  the  instant  reception  of 
the  privilege,  but  disbelief  of  the  record  ?     It  is  this  which  dares  to 
"  make  God  a  liar  ;"2  which  therefore  must  not,  as  is  too  often  the 
case,  be  lamented  as  an  infirmity  (except,  indeed,  in  cases  of  con- 
stitutional weakness;)  but  watched,  prayed  against,  and  resisted,  as 
a  deep  and  aggravated  sin.     The  present  enjoyment  of  the  bless- 
ing is  indeed  often  marred  by  looking  at  the  fruits  of  faith  (con- 
trition, love,  diligence,  &c.)  as  prerequisites  for  believing,  instead  of 
looking  to  the  object  of  faith,  to  put  away  our  sin,  and  to  produce 
these  fruits  in  us.      This  not  only  binds  our  sin  upon  us,  but  robs 
God  of  his  honor ;  and,  whilst,  it  restrains  his  blessing  on  our  souls, 
reflects  upon  His  wisdom  and  grace,  who  has  laid  the  foundation 
of  a  sinner's  hope  on  his  own  dear  Son,3  irrespective  of  any  warrant 
of  faith  in  himself.     We  want  to  be  enlivened  with  sensible  com- 
fort, as  a  ground  for  our  believing  in  Christ ;  or,  if  we  look  for  it 
from  faith,  it  is  from  faith,  as  an  act  (in  which  respect  it  is  no  more 
a  proper  ground  for  comfort  than  any  other  grace,)  instead  of  look- 
ing for  it  from  the  object  of  faith.     Thus  we  not  only  lose  the 
peace  and  joy  we  are  seeking,  but  we  lose  it  by  our  mistaken  way 
of  seeking  it. 

The  fulness  of  Christ,  and  the  promises  of  God  in  him,  are  the 
only  basis  of  a  full  assurance  of  salvation  :  and  this  basis  is  equally 
firm  at  all  times,  and  under  all  circumstances.  "  Ye  are  complete 
in  him."4  Your  title  is  as  perfect — your  interest  as  secure,  as  ever 
it  will  be  at  the  day  of  "  the  redemption  of  the  purchased  posses- 
sion.,!i  Awakened  sinner !  let  not  then  a  sense  of  un worthiness 
paralyze  your  faith.  As  a  guilty  sinner,  you  are  invited.  As  a 
willing  sinner,  you  are  welcome.  As  a  believing  sinner,  you  are 
assured.  Why  hesitate  then  to  "lay  hold  on  eternal  life?"  Is  it 
presumption  in  the  drowning  man  to  attempt  to  swim  to  the  rock 
of  safety?  Why  then  should  not  the  sinking  soul  cast  itself  upon 
the  '•  Rock  of  Ages?"     "  Lord,  L  have  hoped  for  thy  salvation" 

Believer!  "Behold!"  saith  the  Lord,  "I  come  quickly;  hold 
that  fast  which  thou  hast,  that  no  man  take  thy  crown."  "  Hold 
fast  your  confidence  and  the  rejoicing  of  your  hope."6  This  is  of 
no  trilling  importance.     An  established  confidence  ought  to  result 

!  Heb.  vi.  17,  18.  2  i  John  v.  10.  3  Isaiah  xxviii.  16. 

*  Col.    ii.  10.  5  Eph.  i.  14.  e  Rev.  iii.  11.     Heb.  Hi.  6. 

18 


274  EXPOSITION    OP    PSALM    CXIX. 

from,  and  to  witness  to,  your  interest  in  the  Lord's  salvation.1  For 
without  it,  you  have  no  relief  from  the  spirit  of  bondage ;  no  en- 
large ment  in  duties;  no  enjoyment  of  privileges:  no  "growth  in 
grace,  and  in  the  knowledge  of  the  Saviour ;"  no  honored  useful- 
ness in  the  Church  of  God  :  the  "  things  which  remain  will  be  ready 
to  die."2  Rest  not,  then,  satisfied  with  an  occasional  gleam  of  light 
and  joy,  while  your  horizon  is  overcast  with  doubts  and  fears. 
Waste  not  time  in  heartless  complaints,  that  would  be  far  better 
employed  in  a  vigorous  habit  of  faith.  Live  above  frames  and  feel- 
ings upon  this  glorious  truth—"  Christ  has  undertaken  for  me." 
He  lives,  and  reigns,  and  pleads  for  every  sinner  that  trusts  in  him. 
Exercise  your  dependence  upon  him  in  importunate  and  persevering 
supplication.  "  Give  all  diligence'' — at  all  times — in  all  ways, 
private  and  public — "instant  in  season  and  out  of  season."  Thus, 
"  an  entrance  into"  the  joy,  peace,  and  glory  of  "  the  everlasting 
kingdom  of  our  Lord  and  Saviour  will  be  richly  ministered  unto 
you."3  You  shall  be  released  from  the  prison-house  of  despondency, 
and  shall  breathe  the  free  atmosphere  of  adoption  and  heavenly  love. 

But.  remember,  that  this  "  assurance  of  hope,"  even  in  its  weakest 
and  lowest  influence,  is  a  practical  principle — "  /  have  done  thy 
commandments?''  "Every  man  that  hath  this  hope  in  him  puri- 
fieth  himself,  even  as  he  is  pure."4  All  obedience  that  springs  not 
from  this  source  is  of  a  low  and  legal  character:  the  fruit  of  self- 
will,  self-righteousness,  self-sufficiency.  Evangelical  obedience  can 
only  flow  from  Evangelical  faith  and  hope.  Love  to  Christ  catches 
fire  from  the  perception  of  his  love  to  us.  Without  this  perception, 
all  is  weariness,  toil,  and  travail  of  soul  in  his  service ;  duty,  not 
privilege;  constraint,  not  delight;  conscience,  not  love.  Hence 
the  most  assured  believers  will  be  the  most  devoted  servants  of  their 
Master.  "  The  joy  of  the  Lord" — "  the  joy  of  faith,"  of  acceptance, 
of  communion — "is  their  strength."5  They  live  by  faith;  and  as 
they  believe,  they  love  ;  they  deny  themselves  ;  they  lay  themselves 
out  for  their  Master's  work ;  they  conquer  all  that  oppose  their 
progress. 

We  cannot,  therefore,  lido  his  commandments'1  without  ua  hope 
for  his  salvation.'1  For  only  in  proportion  as  we  have  assured  our 
title  to  the  promises  of  the  Gospel,  can  we  take  hold  of  them,  plead 
them,  or  experience  their  support.  When,  therefore,  our  hope  is 
indistinct,  we  are  almost  left  to  our  own  unassisted  resources  ;  and 
our  course  will  probably  end  in  "perpetual  backsliding."  Active 
devoted 'ness  flows  from,  assured  acceptance.*  Where  there  is  no 
certainty,  there  can  be  little  love,  little  delight,  little  diligence.  Let 
us  walk  in  sunshine,  and  we  shall  work  cheerfully  and  honorably 
for  God.7 

Keep  then  the  eye  fixed  on  Christ  as  the  ground,  and  on  obe- 
dience as  the  evidence,  of  our  hope.     Thus  will  our  own  confidence 

1  See  Heb.  iii.  6.     Whose  hou^c  are  xvc—ifice,  &c.  ib.  14.  2  Rev.  iii.  2. 

3  2  Peter  i.  5 — 1 1.  *   1  John  iii.  3.  »  Neh.  viii.  10. 

•  Sec  1  Cor.  xv.  58.  7  Comp.  Isa.  vi.  6 — 8. 


verse  166.  275 

be  more  established  ;  and  others,  beholding  in  us  the  power  of  our 
Christian  hope,  will  be  led  to  say — "  We  will  go  with  you,  for  we 
have  heard  that  God  is  with  you."1 

1  Zech.  viii.  23.  We  conclude  with  giving  a  full  and  Scriptural  view  of  the  principles 
and  character  of  Christian  assurance.  Tltal  a  full  sense  of  acceptance  with.  God  grounded 
upon  the  Divine  testimonies  is  attainable — there  can  he  no  doubt.  The  ''covenant  ordered 
in  all  things  and  sure — (2  Sam.  xxiii.  5.)  offers  ample  warrant  for  the  most  assured  con- 
fidence. The  promises  of  this  covenant  are  full,  free,  multiplied  ;  adapted  to  all  possible 
diversity  of  cases — attested  by  the  oath  and  seal  of  God  for  this  declared  end — "the  full 
assurance  of  hope, '  and  the  "  strong  consolation"  of  his  people.  (Heb.  vi.  11-18.)  The 
instructions  of  our  Lord  and  his  Apostles  had  the  same  blessed  purpose  in  view.  (John 
xv.  11;  xvi.33;  I  John  v.  13.)  The  design  and  efficacy  of  his  atonement — as  contrasted 
with  the  weakness  of  the  legal  services — was,  to  make  his  people  "  perfect  as  pertaining 
to  the  conscience."  (Heb.  ix.  9,  with  x.  14.)  Under  both  dispensations  has  this  sense  of 
appropriation  and  conscious  security  been  maintained.  (Job  xix.  25.  Psalm  xviii.  1. 
Cant.  ii.  16;  vii.  10.  2  Tim.  i.  12  I  John  iv.  IG;  v.  19,  20.)  Its  basis  is  ground  com- 
mon to  all.  (Rom.  viii.  35,  33,  30,  with  31-31.)  The  want  of  it  is  evidently  reproved. 
(2  Cor.  xiii.  5.)  Exhortations  are  given  to  press  forward  to  it.  (Heb.  vi.  11.  2  Peter 
i.  10.)  Faith,  (Eph.i.  13.  Heb.  vi.  17,18.)  Obedience,  (Isaiah  xxxii.  17;  xlviii.  17, 
18;  Ixiv.  5;  John  xiv.  21-23.  1  John  ii.  3-5;  iii.  21.)  Tae  fear  of  God,  (Psalm  xxv. 
14.)  Love,  (1  John  iii.  14,  18-21;  iv.  12.)  Diligence,  (Heb.  vi.  11.  2  Peter  i.  5-11.) 
Persererance,  (Hos.  vi.  3.)  on  our  part ;  Affliction,  (Zech.  xiii.  9.)  The  gift  of  the 
Spirit,  (Rom.  viii.  16.  1  John  iii.  21;  iv.  13.)  on  God's  part — are  the  means  of  its  attain- 
ment. Active  devotcdness.  (Isaiah  vi.  6-8.)  Support  in  temptation,  (Job  xix.  21-25.)  in 
suffering,  2  Tim.  i.  12.)  and  in  the  prospect  of  eternity ,  (2  Cor.  v.  1.  2  Tim.  iv.  6-8.)  are 
its  blessed  results. 

It  is  evidently,  therefore,  our  Father's  will,  that  his  children's  complete  acceptance 
should  not  be  with  them  a  matter  of  present  uncertainty.  He  intends — not  only  that 
they  should  reach  heaven  at  last,  but  that  heaven  should  commence  on  earth  in  a  state 
of  conscious  security  and  peace — not  only  that  they  should  have  e'ernal  lif:,  but  that  they 
should  know  that  they  have  it.  (I  John  v.  13.)  The  Gospel — instead  of  forbidding  this 
privilege — warrants,  produces,  and  establishes  it ;  for  the  conviction  of  the  professor,  the 
excitement  of  the  slumbering,  and  the  encouragement  of  the  wreak. 

Yet  we  must  not  so  identify  assurance  with  faith,  as  to  conclude  all  that  are  destitute 
of  it  to  be  unbelievers.  It  springs  indeed  from  faith,  and  can  grow  upon  no  other  root. 
All  the  practical  principles  connected  with  it  are  the  fruits  of  faith.  "The  promise  of  the 
Spirit,"  by  whom  the  privilege  is  applied,  "is  received  by  faith/'  (Gal.  iii.  14.)  The 
want,  of  assurance  also  is,  in  fact,  a  want  of  faith.  It  is  the  soul  seeking  "confidence  in 
the  flesh,"  instead  of  '■  rejoicing  in  Christ  Je<us."  The  revolting  view  of  its  own  sin,u«- 
connected  with  the  covering  of  the  atonement,  produces  despondency  instead  of  assurance. 
Whereas,  on  tae  other  hand,  a  clear  apprehension  of  the  doctrines  of  the  Gospel  is  always 
a  ground  for  the  exercise  of  ftith,  and  a  means  of  establishing  Christian  confidence. 

And  yet,  unless  we  sepirate  between  the  principle,  and  the  conscious  interest  inlheobjects 
of  faith,  we  shall,  in  a  spirit  of  evangelical  self-righteousness,  rest  our  salvation— not  upon 
faith  as  a  means  of  laying  hold  of  Christ,  but  upon  some  feeling  or  sensation  of  our  own 
mind.  Besides  the  Old  Testament  saints  occasionally  lost  their  consciousness  of  the  Di- 
vinefavor — that  is,  their  assurance  (Job  xiii.  24;  xix.  II.  Psalm  xiii.  1;  xxxi.  22; 
lxxvii.7-9;  lxxxviii.  7,  14-16);  while  "the  root  of  the  matter" — the  root  of  faith — was 
still  "  in  them."  With  thedisciples — while  they  were  ingrafted  by  faith,  as  living  branches 
of  the  true  vine — the  privilege  of  assurance  was  prospective.  (John  xv.  1-5,  with  xiv.  20.) 
Faith,  as  a  means  of  salvation  does  not  seem  necessarily  to  imply  an  appropriating  interest 
in  the  Gospel.  (John  i.  49,  50.  Acts  viii.  37.  Rom.  x.9.  1  John  v.  1.)  The  Apostles 
exhort  to  assurance  those  "  who  had  obtained  like  precious  faith  with  them."  (2  Peter  i. 
1-10.)  They  write  to  sincere  believers,  that  they  might  be  assured  believers — plainly  dis- 
tinguishing between  believing  unto  life,  and  "knnring  that  roe  have  life,"  and  defining  as- 
surance to  be  rather  the  strengthened  exercise. .than  the  essential  principle  of  faith.  (1  John 
v.  13.)  They  separate  again  between  faith  as  theresultqf  hearing,  and  the  sealing  of  the 
Spirit,  i.  e.  assurance — as  theco'isequbnce  of  faith  (Kph.  i.  13);  as  also  between  "th&  things 
that  are  freely  given  to  us  of  God,"  and  our  knowledge  or  perception  of  them  by  the  Spirit 
of  God.  (I  Cor.  ii.  12.)  And  is  our  knowledge  of  these  free  gifts  always  distinct? 
Have  we  no  part  in  them,  till  we  have  fully  cleared  up  our  interest  in  them  1  And  does 
the  right  of  the  heir  depend  upon  his  consciousness  of  the  validity  of  his  title  1— The 
"command"  instantly  to  "  believeon  the  name  of  Jesus  Christ,"  is  indeed  as  binding  upon 


276  EXPOSITION    OF    PSALM    CXIX. 

167.  My  soul  hath,  kept  thy  testimonies;  and  I  love  them  exceedingly.     168.  Ihave 
kept  thy  precepts  and  thy  testimonies :  for  all  my  ways  are  before  thee. 

Those  only,  who  have  hoped  in  the  Lord's  salvation,  can  ex- 
press this  joyful  delight  in  his  precepts.     The  Christian  does  not 

us  all,  as  any  pnrt  of  the  Decalogue.  (John  vi.  28,  29.  1  John  iii.  23.)  But  as  faith  is 
the  means  of  obtaining  forgiveness  (Acts  x.  43;  xiii.  38,  39;  xxvi.  18.) — ifit  be  supposed 
to  imply  a  persuasion  of  forgiveness,  it  would  involve  the  absurdity  of  believing  that  we 
are  accepted,  that  ice  may  be  accepted.  Thus  forgiveness  would  be  made  to  precede  faith, 
instead  of  being  the  result  of  it.  Again — as  faith  is  the  instrument,  by  which  we  are 
ingrafted  into  Christ,  (John  xv.  4.)  and  brought  into  this  state  of  acceptance,  we  must 
have  faith,  before  we  can  be  in  this  state — consequently  before  we  can  have  assurance  that 
we  are  in  it.  Faith  therefore  must  be  supposed  separable  from,  and  antecedent  to,  assur- 
ance. Thus  also — if  assurance  be  correctly  defined — "  knowing  whom  we  hare  believed," 
(2  Tim.  i.  12.) — consciousness  supposes  the  previous  exercise  of  faith  on  its  object — that 
is — faith  preceding  assurance. 

Now  do  many  of  the  exercises  of  faith  recorded  in  the  Gospels  exhibit  distinct  marks 
of  assurance.  Sense  of  need,  desire,  use  of  the  appointed  means,  and  a  spirit  of  depen- 
dence mainly  characterized  the  applicants  for  the  Saviour's  mercy — Doubts  of  his  willing- 
ness (Matt.  viii.  2,  3.)  or  his  ability  (Mark  ix.  22.)  often  mingled  themselves  with  the 
sincere  workings  of  faith.  Our  Lord  himself  seemed  to  consider  the  centurion's  case  as 
an  exception.  (Matt.  viii.  8-10.)  Seldom  did  dependence  amount  to  certainty;  and  ap- 
propriation was  generally  rather  the  result  than  the  principle  of  the  application. 

"The  assurance  of  faith" — as  it  properly  respects  a  dependence  upon  the  record — is  in- 
deed the  essential  principle  of  Christian  life.  But  "  the  assurance  of  hope" — a  conscious 
interest  in  the  record — the  real  privilege  of  assurance — seems  to  be  a  distinct  and  separable 
idea.  The  truth  of  the  record — "Him  that  cometh  unto  me  I  will  in  no  wise  cast  out" — 
may  be  implicitly  received  ;  yet  a  consciousness  of  coming,  or  of  having  come,  may  be  much 
obscured  by  negligence,  self-righteousness,  indistinct  perception  of  the  acts  of  faith,  or  the 
power  of  unbelief  in  some  of  its  various  forms.  Consequently,  there  will  be  doubt  of  an 
interest  in  the  record — a  want  of  assurance.  For  the  Bible  is  not  "the  Lamb's  Book  of 
Life" — the  register  of  the  elect  of  God.  No  man  can,  therefore,  bring  from  thence  a  di- 
rect testimony  of  his  personal  salvation.  His  character — not  his  name — is  in  the  record. 
The  declaration  is — "  He  that  believeth" — not  any  particular  individual  mentioned  by 
name — "  shall  be  saved."  No  man  is  commanded  in  the  first  instance  to  believe  that 
Christ  died  for  him  individually — but  for  such  as  he  is — for  the  unworthv,the  guilty,  the 
condemned,  the  perishing.  This  is  the  warrant  of  his  own  application,  the  event  of 
which  will — ultimately,  if  not  immediately — be  appropriation  and  assurance. 

We  are  deeply  convinced,  that  a  lowered  exhibition  of  this  precious  doctrine  and  ines- 
timable privilege  has  greatly  deteriorated  the  standard  of  Evangelical  religion.     The  ob- 
jections against  it  are  founded  in  ignorance  or  misconception.     Instead  of  savoring  0f 
presumption,  it  is  the  very  principle  of  humility.     It  is  the  reception  of  the  divine  testi- 
mony without  reasoning  or  disputation.     Whereas  doubting  may  be  justly  considered  (to 
use  an  anomalous  term)  proud  humility.     For  does  not  the  doubt  on  account  of  our  un- 
worthiness,  imply  a  secret  dependence  on  icorlhiness  as  a  ground  of  acceptance  ?  Nor  again, 
does  assurance  militate  against  the  influence  of  godly  fear — which  was  never  meant  to  im- 
pair the  certainty  of  our.  faith,  but  to  guard  us  against  carnal  security  and  self-confidence. 
We  work  out  our  salvation  "with  fear  and  trembling,  ''upon  the  ground  of  assurance — that 
is  upon  the  appropriating  confidence  of  God  "working  all  our  works  in  us."     (Phil.  ii. 
12,  13.     Isaiah  xxvi.   12.)     The  assured  hope  of  the  Gospel  is  the  principle — not  the 
hindrance—  of  godly  fear.     (Heb.  xii.  28.)     Indeed  we  must  consider  this  doctrine,  scrip- 
turally  stated,  to  be  the  life  of  present  privilege,  and  the  spring  of  practical  devotedness. 
Where,  therefore,  it  is  defectively  set  forth — or  scarcely  set  forth  at  all — or  guarded  with 
an  over-anxious  care  against  abuse — the  privilege  is  but  little  known,  and  the  springs  of 
active  love  are  weak  and  uncertain.     Andthusbelievers  toooften,  in  a  languid  and  highly 
sinful  state  of  unbelief,  acquiesce  in  a  feeble  exercise  of  this  vital  principle,  indolently 
yielding  upall  etfort  for  a  vigorous  and  healthy  habit  of  faith.     They  go  about  their  du- 
ties, like  an  expiring  person  about  his  work  ;  agitated  about  the  business  of  the  moment : 
while  the  desirableness  of  health  and  strength,  the  Physician  and  the  remedy,  are  given 
up  in  despondency.     Their  case  is  perfectly  recoverable  by  due  attention  to  the  appointed 
means,  and  to  the  real  nature  and  symptoms  of  their  disease.     Yet  they  sit  down  in  the 
miserable  and  degrading  conclusion,  that  their  powers  are  paralyzed  ;  and  though  they 
may  preserve  the  notion  of  spiritual  life,  and  the  hope  of  salvation  at  last ;  yet  they  think 
they  must  be  content  to  be  feeble,  comfortless,  and  unprofitable. 


verses  167,  1G8.  077 

acknowledge  the  popular  separation  of  duty  and  privilege,  according 
as  it  may  be  constraint  or  indulgence  to  his  inclination.     Every  part 

Much  injury  has  also  arisen  from  restricting  the  privilege  of  assurance  to  the  maturity 
of  Christian  experience.  Does  not  the  Apostle  place  it  at  the  very  threshold  of  the  Gos- 
pel, when  ho  wrote  to  "IMe  children-because  their  sins  were  forgiven  them  for  Christ's 
name  sake?  (1  John  II.  2.)  And  ought  we  not,  after  the  inspired  pattern  to  "desire 
every  one  to  give  diligence,"  in  pressing  towards  this  mark?  (Heb.  vi  11.)  bili*encc- 
as  the  habit  of  faith-is  the  appointed  mean  :  sloth-as  the  fruit  of  unbelief-tie  main 
hindrance  to  its attainment.  (Heb.  vi.  11,  12.)  It  is  undoubtedly  the  equal  and  com" 
mon  privilege  of  the  youngest  as  well  as  the  oldest  member  of  the  family  of  God  ■  and 

$£3  irtSl    J  '  u   ******  "»*  for  tt  While  Preclude  ^e  enjoyment  of  i  )  it  is 

hnke, I  to  the  first,  as  well  as  to  any  successive  exercise  of  faith-to  its  most  trembling 

SStl'hSl  ° °  ^  3Ct'  (ACtS  T  38'  3d)  Indefld  the  first  genutoe  ac,  Sf 
faith  is  at  least  as  strenuous  as  any  subsequent  act;  and  perseverance  in  this  act 
where  the  hand  is  trembling,  is  often  the  characteristic  of  the  greatest  decision  course 
and  maturity.  All,  therefore,  should  be  exhorted  to  assurance^  nor  shouW  heVo IS 
be  satisfied  without  the  attainment  of  it.  Many  realize  it  at  a  wry  early  sta^eVf  expe- 
rience And  where  they  fall  short  of  it,  it  is  not  from  defect  in  the  object,  or  in  the  w- 
rant-hu  ,n  the  mean  The  exhibition  of  the  work  of  Christ  is  not  appropriated  wkh 
^tsmi^ity,  which  tang,  with  .t«  joy  and  peace  in  believing."     See  Lis  v£j,  8, 

oiGo^Ztw^^  -f*T \Y  idemify  faith  and  assurance-     Adoption  into  the  family 
otGod     by  forth    (Gil.  m.25.)  does  not,  as  we  conceive,  depend  upon,  nor  is  it  in  all 

toter  T,  T  W',  ''  cor;Tne^  °f  this  rd:lti0n-  A  chM  ™T*e  fully  assured  of  his 
interest  in  the  family,  and  title  to  the  patrimony.  But  while  an  Lfaat-Jhen  his  relatZ 
and  interest  were  as  complete  as  at  any  subsequent  period-he  had  no  such  conscious,™ 
it  ^VlT'Y  °f  ^  dear1,dlli<,rT  of  <^1  ^ve  no  consciousness  that  they  TrZ  yet 
hey  cry,  they  long^hey  walk-or  they  try  to  walk-as  children;  and  so  they  cringe  that 
they  are  children.  Or  (to  use  another  illustration)  we  may  have  light  sufficient  to  is 
tinguish  objects,  and  to  guide  us  on  our  way  ;  while  yet  we*  do  not  Tee  «»  there- 
fore cannot  possibly  be  conscious  that  ice  see  clearly.  What  judgment  we  m  iv  also  Z& 
must  we  form  of  those  distressing  cases  of  constitutional  iSSS^^SSAki 
which  is  no  so  much  positive  unbelief,  (though  the  symptoms  may  present  S  of 
this  principle}  as  a  want  ol  mental  power  (often  sudden  and  unaccountable,)  toanmehenu 
he  objects  of  faith  in  any  distinct  Gospel  relation?     They  cannot  be  seeiin  SEES 

fete  £TS-  ThVPintUa  °Pt,M'  thouSh  not  d-l"°yed,  are  greatly  obscured  so 
that  the  eye  of  sense  and  natural  conscience  fills  the  retina  of  contemplation  with  its  own 
false  views  This  is  a  very  different  case  from  spiritual  indolence,  or  want  of  hbo  ouslv 
distinct  statemcnt-that  is-where  the  view  of  the  elementary  materials  is  clJar  anTvvaS 
only  the  exercise  of  industry  ,n  the  arrangement  of  them.  This  is  the  state  of  aJrTon 
in  a  swoon-not  of  a  corpse.  The  principle  of  life  is  not  extinct,  though  the  copiousness 
of  it  is  wholly  wanting,  and  may  continue  so  for  some  time  ^nscwusness 

If,  again,  assurance  be  the  essential  principle  of  faith,  then  faith  can  never  be  conceived 
in  an  imperfect  state,  or  connected  with  any  variation  if  growth  or  dedeSon  3 W 
Itual  intelligence.  All  that  are  destitute  of  it,  must  also  be  in  a  state  of  unbelief  We 
have  therefore  to  account  for  the  strange  anomaly  of  unbelievers,  «  knowing the ola<me 
of  their  own  hearts,"  hating  s.n,  separate  from  the  world,  and  renewed  in  heart  te  n  ,lr 
life,  and  conduct.     For  such  unquestionably  are  many  who     thZfh  'i      7     ' 

by  their  doubts  and  tears,  and  ftAom  ha^aS^kt^SteS    In  Christ 

(Mark  xvi.  Ib.l-we  dare  not  say,  '  He  that  is  not  assured  shall  be  damned  '     Se  can 

be  no  peace  w.thout  some  conscious  liberty  to  call  God  our  own.     2? to  be  saUsfieU 


278  EXPOSITION    OF    PSALM    CXIX. 

of  his  walk  identifies  these  terms  of  distinction.  If  it  is  his  duty, 
it  is  no  less  his  privilege,  to  love  the  precepts.  Nothing  holds  him 
to  them — nothing  enables  him  thoroughly  to  keep  them,  but  love. 
All  resolutions,  vows,  cevenants,  would  be  as  ineffectual  to  bind 
him,  as  the  green  withs  to  fasten  the  giant.1  David  had  not  "  done 
the  commandments1''  from  constraint;  but  "his  soul  kept  tliem ;" 
yea,  he  "  loved  them  exceedingly."2-  Indeed,  the  bias  of  the  new 
nature  to  " keep  the  precepts"  is  as  prevalent  as  that  of  the  old 
nature  to  break  them.  Once  the  believer  would  have  wished  the 
law  of  God  blotted  out  of  the  universe,  or  at  least  exchanged  for  a 
more  indulgent  dispensation.  But  now  that  it  is  written  in  his 
heart,  even  its  restraint  is  delightful  to  him  ;  and  as  he  gains  a 
clearer  intimacy  with  it,  and  a  closer  discernment  of  its  spirituality, 
he  "loves  it  exceedingly?  Not  one  indeed  of  the  "precepts  or 
testimonies"  does  he  "keep"  as  he  ought,  and  as  he  desires;  but 
there  is  not  one  of  them,  that  he  does  not  delight  in,  and  most 
anxiously  desire  to  fulfil.  Thus  every  feature  of  the  Divine  image 
is  inwrought  in  the  soul — beautiful  in  its  place  and  proportion  ;  and 
all  other  graces  grow  in  connection  with  love  to  the  testimonies. 

Nor  let  our  consciousness  of  daily  failures  restrain  this  strong  ex- 
pression of  confidence.  The  most  humble  believer  need  not  hesi- 
tate to  adopt  it  '  as  an  evidence  of  grace — not  as  a  claim  of  merit.'3 
This  frequent  repetition4  marks  the  godly  jealousy  of  the  man  of 
God — mindful  of  his  ownself-deceitfulness  and  manifold  infirmities 
— "giving"  careful  "diligence"  to  "make  his  calling  and  election 
sure."5  David  knew  himself  to  be  a  poor  sinner ;  but  he  was  con- 
scious of  spirituality  of  obedience,  "exceeding  love"  to  the  word, 
and  an  habitual  walk  under  the  eye  of  his  God — the  evidences  of 
a  heart  (often  mentioned  in  the  Old  Testament6)  "  perfect  with 
him."  '  Christ  alone  kept  the  old  law,  and  he  enables  us  to  ob- 
serve the  new.'7 

This  active  love  to  the  word  should  be  cultivated  on  the  principle 
of  our  public  walk  before  God.  We  must  not  study  the  Scripture 
merely  for  our  present  gratification,  or  to  furnish  materials  for  our 
Christian  intercourse.  We  ought  rather,  from  every  step  in  the 
history  of  Christ,  as  well  as  from  the  more  finished  course  of  in- 
struction in  the  Epistles,  to  be  gathering  some  help  to  "set  the 

without  the  exercise  of  freedom,  is  to  rob  God  and  ourselves.  Yet  let  not  the  trembling 
rfoul  conclude  too  hastily  against  itself,  from  the  want  of  this  assurance.  Let  him  search 
into  the  grounds  of  his  confidence.  Let  him  appropriate  the  testimony  in  simplicity- 
Let  him  yield  to  it  the  obedience  of  faith;  and  let  him  not  doubt,  but  that  in  the  Lord's 
best  time  and  way  ;  he  will  be  able  to  record  his  profession  of  trust — /  know  whom  I  have 
believed.     (2  Tim.  i.  12.) 

1  Judg.  xvi.  7—9.  2  Verses  48,  97, 127.  3  Bishop  Home. 

4  Thrice  in  these  three  successive  verses.  5  2  Peter  i.  5 — 10. 

6  Compare  vcr.  1,  Margin;  2  Chron.  xv.  17;  xvi.  9;  2  Kings  xx.  3.  The  import  of 
the  term  is  limited  and  explained  by  the  word  "  upright"  united  with  it,  Job  i.  8;  Psalm 
xxxvii.  37.  The  Scripture  use  of  the  word  perhaps  refers  rather  to  our  desires  than  our 
attainments.  (Compare  Phil.  iii.  12 — 15);  and  in  general  seems  to  mark  Christian  ma- 
turity, as  constrasted  with  the  weakness  of  the  babe,  and  the  inexperience  of  the  young 
man  in  Christ.  Compare  the  use  of  the  same  word  rc\ti  ;  in  1  Cor.  ii.  (> ;  xiv.  20.  Heb. 
v.  14.  '  Bishop  Home. 


verses  167,  168.  279 

Lord  always  before  us,"1 — realizing  the  interest  that  he  takes  in  us, 
and  his  presence  with  us  as  our  Father,  Governor,  Teacher,  Com- 
forter, Friend. 

Now,  let  us  ask — Do  our  "souls"  thus  "  keep  the  Lord's  testimo- 
nies" habitually,  perseveringly  ?  Does  conscience  testify,  that, 
with  all  our  defects  and  sinful  mixture,  they  are  uppermost  in  our 
minds ;  that  our  love  rises  above  the  worldly  rules  of  expediency, 
prudence,  or  the  example  of  those  around  us — (the  too  common 
measurement  of  scanty  obedience) — as  if  it  could  never  burn  with 
sufficient  fervor  in  his  service,  "  who  loved  us,  and  gave  himself  for 
us  ?"2  Why,  tlien,  should  we  shrink  from  this  acknowledgment 
of  "simplicity  and  godly  sincerity?"  If  we  are  ready  to  own,  that 
"without  Christ  we  can  do  nothing  ;"  that  his  Spirit  "  has  wrought 
all  our  works  in  us;3  tbat  by  the  grace  of  God  we  are  what  we 
are  ;4  that  our  hope  of  acceptance  is  grounded  only  upon  the  fin- 
ished work  on  the  cross — why  should  we  refuse  to  confess  the  grace 
of  God  in  us?  Yet  we  must  not  forget,  that  allowed  unfaithful- 
ness, neglect  of  secret  prayer,  impurity  of  motive,  or  any  "iniquity 
regarded  in  the  heart" — though  they  will  not  loosen  the  ground  of 
our  hope — will  obscure  the  comfort  of  our  Christian  confidence. 
How  beautiful  is  that  princely  spirit,  which  will  not  serve  the  Lord 
"of  that  which  doth  cost  us  nothing;"5  that  not  only  longs  for 
holiness  as  the  way  to  heaven  ;  but  loves  heaven  the  better  for  the 
holy  way  that  leads  to  it,  and  for  the  perfect  holiness  that  reigns 
there  eternally  ! 

But  never  let  us  lose  sight  of  the  recollection,  that  "  all  our  ways 
are  before  God  /"  that  every  act,  every  thought,  every  desire,  every 
word,  is  registered  by  conscience  as  his  vicegerent,  and  laid  up  in 
his  book  of  remembrance  !  Well  would  it  be  for  us,  if  we  walked 
less  before  men,  and  more  "before  God;"  if  in  secret,  in  business, 
at  home  and  abroad,  we  heard  the  solemn  voice — "  I  am  the  Al- 
mighty God  :  walk  before  me,  and  be  thou  perfect.''6  We  may 
be  unreprovable  in  the  sight  of  men,  while  it  is  a  mere  artificial 
walk,  grounded  upon  base  external  principles — a  "  walking  after 
the  flesh" — not  before  God.  Even  the  engagements  of  active  duty 
may  be  the  subtle  snare  of  the  great  enemy  to  divert  us  from  in- 
tense personal  religion  ;  to  spoil  the  hidden  walk  of  communion 
with  God,  by  concentrating  the  mind  upon  a  more  public,  and,  ap- 
parently, a  more  useful  walk.  Thus  too  often  the  vital  principle 
of  religion  sinks  into  a  stated  formal  habit.  "  Walking  with  God"* 
is  the  secret  spring  of  the  Christian.  Walking  before  God  is  the 
manifestation  and  the  exercise  of  the  hidden  principle.  For  in  all 
things,  private  as  well  as  public,  the  most  trivial  as  well  as  the 
most  weighty,  to  have  our  eye  fixed  in  dutiful  reverence  upon  the 
Omniscient,  Omnipresent  eye  of  Jehovah — what  solemnity  would 
it  give  to  our  whole  behavior  !  what  influence  would  it  have  upon 
our  public  professions,  our  general  conversation,  our  secret  duties  ! 

i  Psalm  xvi.  8.      2  Gal.  ii.  20.      3  Isaiah  xxvi.  12,  with  John  xv.  5.      *  1  Cor.  xv.  10. 
s  2  Sam  xxiv.  24.  6  Gen.  xvii.  1.  ^  Gen.  v.  24 :  vi.  9. 


280  EXPOSITION    OP    PSALM    CXIX. 

We  should  be  energetic  in  "  serving  our  own  generation  by  the  will 
of  God  ;l"  and  yet  while  walking  before  men,  should  be  truly 
"walking  before  God" — all  our  ways  before  him — "done  in  his 
sight  as  to  him"'2 — and  accepted  in  his  favor. 

When,  therefore,  I  am  about  to  venture  upon  any  line  of  conduct, 
let  me  consider  the  watchful  eye,  that  pierces  into  the  deepest  re- 
cesses of  my  thoughts,  and  brings,  as  it  were,  to  daylight  my  prin- 
ciples, my  motives,  and  my  ends.  Above  all,  let  me  ever  recollect, 
that  he,  "  before  whom  are  all  my  ways,"  is  He  that  hung  upon 
the  cross  for  my  sins.  Let  me  then  walk,  as  if  he  were  standing 
before  me  in  all  the  endearing  obligations  of  his  love.  Oh  !  do  not 
I  owe  him  sacrifice  for  sacrifice,  heart  for  heart,  life  for  life  ?  Then 
surely  I  cannot  be  dead,  insensible,  sluggish  in  keeping  his  pre- 
cepts. I  cannot  forbear  to  show  this  practical  proof  of  my  love  to 
him.3  Let  not,  then,  the  fear  of  legality  make  me  neglect  this 
privilege  of  "keeping  the  commandments"  of  my  beloved  Master 
and  Lord.  Let  me  live  under  the  solemn  recollection — "Thou, 
God,  seest  me  ;"4  and  in  the  joyful  assurance—"  Thou,  God.  lovest 
me  ;"5  and  his  ways  will  be  to  me  holiness,  happiness,  heaven. 


PART    XXII. 


169.  Let  my  cry  come  near  before,  thee,  O  Lord:  give  me  understanding,  accord- 
ing to  thy  icord.  1 70.  Let  my  supplication  come  before  thee ;  deliver  me  ac- 
cording to  thy  word. 

We  mark  David  here,  where  he  always  loved  to  be, — a  suppli- 
cant at  the  throne  of  grace.  Many  had  been  his  "  cries  and  sup- 
plications." His  petition  now  is — that  they  may  "  come  near  be- 
fore his  Lord."  Oh !  that  our  wants  of  every  moment  were  felt 
with  the  same  pressure,  and  carried  to  the  Lord  with  the  same 
faith,  earnestness,  humility,  and  perseverance  !  Richness  of  expres- 
sion, and 'fluency  of  utterance,  are  the  mere  shell  and  shadow  of 
prayer.  The  life  of  prayer  is  the  "  cry"  of  the  heart  to  God.  The 
eloquence  of  prayer  is  its  earnestness.  The  power  of  prayer  is  that 
which  cometh,  not  from  education,  or  from  the  natural  desire  of  the 
man  ;  but  that  "  which  is  from  above" — "  the  spirit  of  supplication" 
— "  the  spirit  of  adoption."  The  urgency  of  present  need  calls  for 
instant  prayer.  The  soul  is  at  stake;  the  enemy  is  within  the 
walls — perhaps  within  the  citadel.  Oh,  what  a  privilege  to  know 
that  we  have  "a  strong  habitation,  whereuntowe  may  continually 

1  Acts  xiii.  36.  2  Eph.  vi.  7.  2  John  xiv.  15. 

*  Gen.  xvi.  13.  with  John  i.  48.       5  Jer.  xxxi.  3,  with  John  xiii.  1. 


verses   169,  170.  281 

resort" — to  be  able  to  remind  tbe  Lord— "  Thou  hast  given  com- 
mandment to  save  me  ;  for  thou  art  my  rock  and  my  fortress  Z"1 

But  then  we  must  see,  that  our  "  cry  comes  before— comes  near 
before  the  Lord?  that  nothing  blocks  up  the  way,  or  interrupts 
the  communication.  If  we  are  believers,  the  way  is  open;  "the 
middle  wall  of  partition  is  broken  down."  Oh,  let  us  be  excited  to 
greater  nearness  of  communion  !  "  Having  boldness  to  enter  into 
the  holiest  by  the  blood  of  Jesus,  by  a  new  and  living  way,  which 
he  hath  consecrated  for  us,  through  the  veil,  that  is  to  say,  his 
flesh,''-  why  should  we  be  backward  to  cornel  Had  we  not  seen 
the  way  marked  by  this  blood  of  sprinkling,  we  should  (if  we  have 
had  any  sight  into  our  own  hearts)  no  more  have  dared  to  take 
one  step  into  the  awful  presence  of  God,  than  to  rush  into  the  de- 
vouring Same.  If,  in  a  moment  of  extremity,  we  had  felt,  that  we 
must  pray  or  perish,  we  should  have  had  no  boldness  to  open  our 
mouths  before  God, — much  less  expect  that  our  "  supplication 
would  come  near  before  him,y'  had  we  not  been  "  made  nigh  by 
the  blood  of  Christ."3  But  what  an  amount  of  privilege  is  it,  that 
this  way  to  God  is  always  open — that,  as  members  of  Christ,  we 
stand  in  the  sight  of  God  as  pure  as  Christ  is  pure — that  we  have 
not  only  "  access"  but  "  access  with  confidence ' 4 — yea,  with  the 
same  confidence  as  the  Son  of  God  himself!  For  the  Father  is 
never  weary  of  delighting  in  his  dear  Son,  or  in  those  who  are  one 
with  him.  If  he,  therefore,  takes  our  names  into  the  holy  place — 
if  he  offer  sacrifice  and  incense  for  us,  and  sprinkle  us  with  his 
blood — "  in  him  we  are  complete,''5 — "  in  him,"  therefore,  let  us 
"glory."6  "Having  an  high-priest  over  the  house  of  Godj  let  us 
draw  near  with  a  true  heart,  in  full  assurance  of  faith."7 

But  where  we  feel  as  if  we  did  not,  could  not,  reach  the  throne 
of  grace,  "is  there  not  a  cause?"  Our  distance  from  God  must  be 
traced  to  a  deeper  origin  than  the  dulness  and  insensibility  of  our 
hearts.  The  real  difficulty  of  prayer,  and  indeed  the  actual  ina- 
bility to  pray,  arises  in  many,  and  probably  in  most,  cases,  from  an 
indistinct  perception  of  the  way  of  access.  We  must  admit  this, 
not  only  in  those  who  are  totally  ignorant  of  Christ,  but  also  in  the 
cases  of  weak,  unestablished,  or  negligent  Christians.  Through 
ignorance  of  the  fulness  and  freeness  of  the  Gospel  in  the  one,  and 
indulgence  of  sin  or  secret  unwatchfulness  in  the  other,  the  way  of 
access  (only  perceptible  by  the  eye  of  faith)  becomes  obscured,  the 
desire  faint,  the  spiritual  strength  weakened.  And  instead  of  the 
acknowledgment — "  The  Lord  hath  heard  the  voice  of  my  suppli- 
cations,"8 we  have  the  mournful  complaints — "  My  soul  cleaveth  to 
the  dust— oh  that  I  were  as  in  months  past  !"9  It  must  be  so  ;  for 
prayer  without  faith  is  a  heartless  ceremony  in  the  spirit  of  bond- 
age.    That  which  gives  to  it.  life  and  acceptance  is  the  believing 

i  Psalm  lxxi.  3.  2  Heb.  x.  19,  20.  3  Eph.  ii.  13. 

*  lb.  iii.  12.     Esther  had  "  access"  to  the  King — but  not  "with  confidence" — iv.  16. 

5  Col.  ii.  10.  6  Isaiah  xlv.  25.  »  Heb.  x.  21,  22. 

8  Psalm  vi.  9,  9  Verse  25.     Job.  xxix.  2. 


282  EXPOSITION    OF    PSALM    CXIX. 

apprehension  of  Christ.1  The  ignorant  and  self-righteous  may  find 
it  a  matter  of  course  (as  easy  as  it  is  fruitless)  to  bow  their  knee  in 
the  form  of  prayer.  But  the  light,  that  darts  in  upon  the  awak- 
ened conscience,  reveals  something  hitherto  unknown  of  God  and 
of  themselves,  and  shows  the  ground  of  confidence  for  a  self-con- 
demned sinner,  to  be  a  matter  of  the  deepest  mystery,  and  most 
amazing  difficulty.  Such  a  confidence,  however,  God  has  laid  open 
to  us.  We  cannot  honor  him  more  than  by  making  use  of  it.  All 
that  come  in  the  name  of  Jesus  are  welcome;  why,  then,  penitent 
sinner,  should  not  you  be  welcome?  The  throne  of  grace  was 
raised  for  sinners  such  as  you.  You  cannot  want  larger  promises, 
or  a  better  plea.  You  come,  not  because  you  are  worthy,  but  be- 
cause you  are  bid,  to  come.  Take  the  command,  and  lay  it  upon 
your  conscience.  Christ  is  your  only  way  to  God.  Faith  is  the 
act  and  exercise  of  coming  to  Christ.  Faith,  therefore,  will  bring 
you  to  God,  if  you  have  not  hitherto  come  ;  or  restore  you  to  God, 
if  you  have  wandered  from  him. 

But  there  may  be  a  secret  departure  from  God  even  in  the  en- 
gagement of  active  service,  or  in  the  exercises  of  social  religion. 
For  if  these  duties  are  substituted  for  secret  communion  with  God, 
"the  things  that  remain  in  us  will  be  ready  to  die  ;''2  ordinances 
will  fail  to  enrich  ;  Christian  fellowship  will  bring  no  refreshment ; 
and  the  soul,  while  blessed  with  the  abundance  of  means  of  grace, 
"in  the  fulness  of  its  sufficiency  will  be  in  straits."3  Indeed,  if  our 
affections  and  feelings  are  moved  in  social  exercises,  and  are  cold 
and  insensible  when  we  are  alone  with  God,  it  is  a  bad  symptom 
of  our  state.  What  then  do  we  know  of  the  comforts  of  the  closet? 
Do  we  pray,  because  we  love  to  pray,  or  only  because  our  conscien- 
ces constrain  us  to  the  duty?  Does  the  Lord  mark  those  secret 
transactions  with  himself,  that  manifest  our  hearts  to  be  really 
drawn  to  him  ?  Is  it  any  pressing  business  of  our  soul's  salvation, 
that  brings  us  to  God?  Are  our  services  enlivened  with  spiritual 
manifestations  of  Christ?  It  is  possible  long  to  continue  in  the 
outward  course  of  duty  :  and  yet  not  one  of  our  prayers  to  "  come 
near  before  the  Lord.'7  We  have  not  come  in  the  appointed  way  ; 
and  therefore  we  have  not  really  come  at  all.  Or  if  the  name  of 
Christ  has  been  affixed  to  our  prayers,  it  has  been  as  a  component 
part  of  a  formal  system,  not  as  an  exercise  of  dependence  in  seeking 
acceptance  with  God. 

But  it  may  be,  that  We  have  backslidden  from  God,  in  a  habit  of 
indulged  coldness  or  wilful  iniquity.  Now  if  we  would  expect  "  the 
candle  of  the  Lord  again  to  shine  upon  our  heads,  and  his  secret  to 
bo  upon  our  tabernacles,"4  we  must  rest  satisfied  with  nothing  short 
of  the  full  restoration  of  our  privileges.  We  must  return  to  the  Lord 
with  deepened  contrition  in  his  appointed  way,  and  wait  for  him  to 
look  upon  us,  and  once  more  to  "  let  our  supplication  come  near 
before  him?     He  had  "  gone,  and  returned  to  his  place,  till  we  ac- 

i  Heb.  iv.  14--1G;  x.  19—22.  2  Rev.  iii.  2.  3  j0b  xx.  22. 

*  Job  xxix.  3,  4. 


verses   169,   170.  283 

knowledged  our  offence,  and  sought  his  face  -,"1  and  he  is  now  sitting 
on  a  "  throne  of  grace,"  waiting  "  that  he  may  be  gracious."2  Again 
and  again,  therefore,  let  us  fall  down  at  his  feet,  and  never  cease 
to  pray,  until  we  feel  that  our  "cry  and  supplication  come  near 
before  him"  and  spiritual  "understanding  of  our  case,  and  deliv- 
erance'11 from  our  danger,  are  vouchsafed.  As  a  God  of  wisdom  and 
yearning  mercy,  we  may  trust  him  to  "perform  all  things  for  us."3 
Let  him  then  judge  for  the  time  and  means  of  our  deliverance. 
Only  let  it  be  according  to  his  own  word  of  faithfulness,  and  we 
"shall  yet  praise  him."4 

It  is  beautiful  to  observe  the  oil  of  the  Psalmist's  faith  feeding 
the  flame  of  his  supplication.  Every  petition  is  urged  upon  the 
warrant  of  a  promise — ■"  according  to  thy  word."  The  promises 
were  the  very  breath  of  his  supplication;  exciting  his  expectation 
for  a  favorable  answer,  and  exercising  his  patience,  until  the  an- 
swer should  come.  Though  in  possession  of  so  comparatively  small 
a  portion  of  the  blessed  book,  he  seemed  always  to  find  a  word  for 
the  present  occasion  ;  always  able  to  show  to  his  God  his  own  hand 
and  seal.  Alas  !  sometimes  with  the  whole  word  of  God  before  us, 
we  are  at  a  loss  to  appropriate  one  of  its  innumerable  promises  to 
the  present  emergency.  Yet  with  all  our  contracted  views  of  the 
covenant,  still  our  interest  in  it  is  not  denied.  Such  is  the  conde- 
scension of  our  tender  Father  that  he  accepts  even  the  stammering 
language  of  faith  in  his  children!  The  cry,  "Abba  Father"- 
"  though"  (as  Luther  sweetly  expresses  it)  "it  is  but  a  cry,  yet  it 
doth  so  pierce  the  clouds,  that  there  is  nothing  else  heard  in  heaven 
of  God  and  his  angels.''5  And  how  delightful  is  the  thought,  that 
God's  elect — as  they  will  shortly  be  gathered  a  countless  multitude 
around  the  heavenly  throne6 — so  do  they  now  hold  spiritual  com- 
munion with  each  other,  while  "  they  cry  day  and  night1'7  before 
their  Father's  throne  of  grace  !  True  it  is — we  understand  not  one 
another's  tongues.  Yet  does  our  loving  Father  understand  us  all. 
Nor  do  our  different  dialects  cause  any  confusion  in  heaven  ;  but 
rather  unite  and  form  one  cloud  of  incense,  ascending  with  con- 
tinual acceptance  and  delight  in  his  presence.  Ineffable  is  the  de- 
light, with  which  our  Beloved  enjoys  that  com  amnion  with  his  people, 
which  he  purchased  with  his  own  blood— "  O  my  dove,  that  art  in 
the  clefts  of  the  rocks,  in  the  secret  places  of  the  stairs,  let  me  see 
thy  countenance,  let  me  hear  thy  voice  ;  for  sweet  is  thy  voice,  and' 
thy  countenance  is  co)ncly.vs 

1  Hosea  v.  15.  3  Isaiah  xxx.  18. 

3  Psalm  lvii.  2.  4  ft,.  xlii.  H. 

5  Luther  on  Gal.  iv.  6.  And  again — "  This  little  word,  Father,  conceived  effectually 
in  the  heart,  passcth  all  the  eloquence  of  Demosthenes,  Cicero,  and  of  the  most  eloquent 
rhetoricians  that  ever  were  in  the  world.  This  matter  is  not  expressed  with  words,  but 
with  groanings;  which  groanings  cannot  be  uttered  witn  any  words  of  eloquence,  for 
no  tongue  can  express  them." 

s  Rev.  vii.  9.  i    Luke  xviii.  7.  8  Can.  ii.  14,  also  iv.  11. 


284  EXPOSITION    OF    PSALM    CXIX. 

171.    My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes. 

How  happy  is  it,  to  bring-  to  God  a  heart  as  large  in  praise  as  in 
prayer !  The  answer  of  the  supplication  for  spiritual  under- 
standing and  deliverance  naturally  issues  in  the  sacrifice  of  praise. 
Guilt  had  sealed  David's  lips,  while  living  in  sin,  and  restrained 
alike  the  utterance  of  praise  and  prayer.  But  when  awakened  to 
a  sense  of  his  sin.  how  earnest  were  his  cries ! — "  Restore  unto  me 
the  joy  of  thy  salvation.  O  Lord,  open  thou  my  lips;  and  my 
mouth  shall  show  forth  thy  praise."1  And  if  guilt  or  unbelief  has 
made  us  dumb,  his  petitions  will  tune  our  hearts  to  the  "songs  of 
Zion."  When  the  Lord  has  taught  us  in  his  statutes  the  revela- 
tion of  himself — as  having  given  his  dear  Son  for  us  and  to  us,  ':  the 
tongue  of  the  dumb  is  made  to  sing,"2—"  Thanks  be  to  God  for  his 
unspeakable  gift  /"3 

And  do  I  not  remember  "  the  time  of  love,"  when  I  was  "  a  brand 
plucked  out  of  the  fire" — a  redeemed  sinner — a  pardoned  rebel — - 
destined  for  a  seat  on  the  throne  of  God — indulged  with  a  taste,  and 
assured  of  the  completion  of  heavenly  bliss?  This  was  a  work 
worthy  of  God — a  work,  which  none  but  God  could  have  wrought. 
What  mercy  is  this!  Everlasting!  Unchangeable!  Let  me 
cast  myself  daily  upon  it ;  yea,  let  me  bury  myself  in  it !  What 
gratitude  is  demanded  !  "  My  lips  shall  utter  praise,  now  that  he 
has  taught  me  his  statutes."  "  O  Lord,  I  will  praise  thee  ;  though 
thou  wast  angry  with  me,  thine  anger  is  turned  away,  and  thou 
com  for  test  me."4 

Again — I  seemed  to  have  sunk  beyond  all  help.  No  means,  no 
ministers,  no  providences,  could  reach  my  extremity.  All  were 
"physicians  of  no  value  ;"s  tried  and  tried  again,  but  tried  in  vain. 
But  "in  weakness"  thoroughly  felt  "strength  was  made  perfect."6 
The  threatening  clouds  were  dispersed  ;  the  breaches  were  healed  ; 
the  veil  of  unbelief  was  rent.  "  The  right  hand  of  the  Lord  had 
brought  mighty  things  to  pass"7 — "He  hath  spoken  unto  me,  and 
himself  hath  done  it;"8  and  it  is  "marvellous  in  our  eyes."9  Let 
my  stammering  i:lips  utter  praise."  What  a  display  of  power  ! 
It  is  the  spark  preserved  in  the  ocean  unquenched,  the  drop  in  the 
flames  unconsumed — the  feather  in  the  storm  unshaken.  "Who 
is  a  God  like  unto  thee !"  "  Not  unto  us,  O  Lord,  not  unto  us,  but 
unto  thy  name  give  glory."10 

And  again — I  was  perplexed  in  a  dark  and  bewildered  path. 
Every  dispensation  appeared  to  frown  upon  me.  One  dark  hour 
had  blotted  out  all  the  recollections  of  my  former  comforts  ;  and  it 
was  as  if  I  never  could,  never  should,  rejoice  again.  But  little  did 
I  think  how  the  Lord  was  "abounding  towards  me  in  all  wisdom 
and  prudence"11 — how  his  arrows  were  sharpened  with  love — how 
he  was  "humbling  mc.  and  proving  me,  to  know  what  was  in  my 

1  Psalm  li.  12,  15.  2  Isaiah  xxxv.  6.  3  g  Cor.  ix.  15. 

4  Isaiah  \ii.  1.  5  Job  xiii.  4.  6  2  Cor.  xii.  9. 

7  Psalm  rxviii.  1(5,  prayor-book  version.  8  Isaiali  xxxviii.  15. 

9  Psalm  rxviii.  23.  10  Micah  vii.  18.     Psalm  cxv.  1.     "  Eph.  i.  8. 


verse  172.  285 

heart,"1  and  in  the  moment  of  chastening  was  speaking  to  me — -I 
know  the  thoughts  that  I  think  towards  you,  saith  the  Lord : 
thoughts  of  peace,  and  not  of  evil,  "  to  give  you  an  expected  end."3 
What  a  display  of  "  wisdom  /"  "  My  lips  shall  idler  praise;" 
for  if  I  "should  hold  my  peace,  the  stones  would  immediately  cry 
out."3 

The  thought  what  I  was  before  my  conversion — what  I  have 
been  since — what  I  am  now — -overwhelms  me  with  shame  and 
with  praise.  "Lord,  how  is  it  that  thou  shouldst  have  manifested 
to  me,  as  thou  hast  not  unto  the  world?"  "Who  am  I.  O  Lord 
God,  that  thou  hast  brought  me  hitherto  !"  And  how  much  more 
"  that  thou  hast  spoken  of  thy  servant  for  a  great  while  to  come  !"4 
For  thou  hast  prepared  for  me  a  happy  eternity  in  thy  unclouded 
presence.  Should  not  then  my  praise  be  bubbling  up  as  from  a 
fountain' — pouring  forth  as  from  a  rich  treasure  hou?e  ?6  Should 
not  my  instrument — if  not  always  employed — be  always  kept  in 
tune?7  Yes — when  I  am  most  deploring  my  sins,  never  let  me 
fail  to  thank  the  Lord,  that  he  has  not  taken  away  his  truth  utterly 
— that  he  has  left  me  clinging  to  some  twig  of  hope,  instead  of 
leaving  me  to  find— what  many  who  look  very  calm  have  found — - 
the  depth  of  this  precipice  of  despair.  And  has  not  the  time  been 
with  you — believer — when  you  have  been  almost  ready  to  ^ive  up 
all  for  lost,  and  to  say,  "Evil  be  thou  my  good,"  and  when  the 
thought  flashed  light  and  comfort,  'While  I  am  struggling  between 
despondency  and  rebellion,  and  too  hard— too  cold — too  discour- 
aged to  look  up,  my  blessed  Saviour  is  pitying  and  succoring  me  in 
my  struggle.  Then  let  me  put  off  despair  at  least  till  to-morrow' 
— and  before  to-morrow's  dawn  the  cloiul  was  swept  away. 

Ought  not  we  then  to  glorify  our  Saviour — a  privilege  as  high  as 
to  enjoy  him — nay — the  very  means  of  increasing  our  enjoyment 
of  him,  in  the  active  excitement  of  my  love,  and  every  grace  for  his 
sake.  Let  not  the  enemy  rob  me,  as  too  often  he  has  done,  of  my 
high  privilege.  Let  me  prize  secret  prayer.  Let  me  be  separated 
from  an  ensnaring  world.  Let  me  dread  separation  from  my  God 
— and  if  ever  estranged  from  him,  let  me  never  rest,  until  by  "re- 
ceiving the  atonement,"  always  presented  and  accepted  on  my  be- 
half, I  once  more  walk  in  the  light  of  his  countenance.  Let  me 
then  fix  the  eye  of  my  faith,  weak  and  dim  as  it  may  be,  constant- 
ly upon  Jesus.  He  must  do  all  for  me,  in  me,  by  me.  He  must 
"  teach"  me  more  and  more  of  '•'the  statutes"  of  my  God,  that  my 
heart  may  be  delightfully  engaged  with  "my  lips  in  uttering  his 
praise." 

172.    My  tongue  shall  speak  of  thy  word;  for  all  thy  commandments  are 

righteousness. 

To  speak  of  God  and  for  him,  will  be  the  desire  and  delight  of 
him,  whose  heart  and  lips  have  been  taught  to  "  utter  praise" 

1  Deuteronomy  viii.  2.  2  Jer.  xxix.  11.  3  Luke  xix.  40. 

i  2  Sara.  vii.  18.  19.  s  psalm  xlvi.  M.  R.  6  Matt.  xii.  34. 

i  Psalm  lvii.  7;  cviii.  1. 


286  EXPOSITION    OF    TSALM    CXIX. 

Yet  alas  !  how  seldom  is  "  our  conversation  seasoned  with  grace  !'" 
So  much  of  this  poor  world's  nothing  !  So  Utile  of  Jesus  !  If  only- 
five  minutes  can  he  redeemed  for  prayer — for  Scripture — or  for 
thought — let  it  be  seized  as  an  inestimable  jewel.  If  we  can  pass 
five  minutes  less  in  foolish  or  ensnaring  company,  secure  the  ad- 
vantage. If  vain  words  are  flowing  up  from  the  bottom,  look  on 
the  restraint  that  represses  them  from  our  lips  as  a  triumphant 
mercy.  This  active  energy  of  Christian  discipline  will  communi- 
cate a  fragrance  to  our  conversation,  most  acceptable  to  our  Beloved 
Lord  ;"-  and  will  make  our  "  lips"  enriching,3  feeding,4  and  instruc- 
tive5 to  his  church.  And  truly  when  we  see  how  hardly  men  judge 
of  him — how  they  count  his  "commandments  grievous,"  and  his 
ways  "  unecpial,''G  it  will  be  delightful  to  bear  our  testimony,  that 
"  all  his  commandments  are  righteousness1? — restraining  the  power 
of  sin,  and  conforming  the  soul  to  his  image. 

"  Lord,  open  thou  my  lips,  that  my  tongue  may  speak  of  thy 
word."  Honor  me,  O  my  God,  by  helping  me  to  show,  that  "  all 
thy  commandments  are  righteousness."  In  our  own  atmosphere, 
and  our  own  spirit,  how  often  do  we  pour  out  our  words  without 
waiting  on  the  Lord  for  unction  and  power — speaking  of  the  things 
of  God  without  his  presence  and  blessing  !  Were  we  living  fully  in 
the  atmosphere  and  breathing  of  prayer — enriched  with  habitual 
meditation  in  the  word — how  much  more  fluent  would  our  tongue 
be  to  speak  of  his  word  "to  the  use  of  edifying  !"7  It  would  be 
made  really  our  own — known  experimentally — and  then  how 
cheering,  how  enlivening  the  conversation  of  the  man  of  God  ! 
His  "  light  so  shines  before  men,  that"  they  are  constrained  to  "  glo- 
rify his  Father  which  is  in  heaven."8 

Perhaps,  believer,  supposed  inability,  natural  bashfulness,  or 
want  of  seasonable  opportunity  may  restrain  your  lips.  But  under 
most  unfavorable  circumstances  something  may  generally  be  said  or 
done  in  the  service  of  God.  And  whilst  it  is  well  carefully  to  watch 
against  the  "  talk  of  the  iips,  which  tendeth  only  to  penury  ;"9  be- 
ware, lest,  through  the  scrupulous  tenderness  of  conscience.  "Satan 
get  advantage"  to  shut  the  mouth  of  the  faithful  witnesses  of  God, 
and  thus  to  weaken  that  cause,  which  it  is  your  first  desire  to  sup- 
port.10 (maid  against,  the  influence  of  unbelief.  Bring  your  weak- 
ness and  inability  daily  to  the  Lord.  Let  any  dreaded  inconsist- 
ency of  profession  be  searched  out,  examined,  and  lamented  before 
him,  and  opposed  in  dependence  on  his  grace;  but  never  let  it  be 
made  a  covering  for  indolence,  or  supply  fuel  for  despondency. 
Consider  how  your  interest  in  a  Divine  Saviour  makes  your  way 
open  to  bring  all  your  wants  to  him.  Be  encouraged  therefore  to 
ask  for  the  Spirit  of  God  to  guide  your  lips :  that  a  poor  weak  sin- 

'  Col.  iv.  G.  -  Can.  iv.  11.  3  Proy.  x.  20.  *  lb.  v.  21. 

s  Prov.  xv.  7.  6  Ezek.  xviii.  25.  '  Eph.  iv.  2!>,  with  Col.  iii.  10. 

8  Matt,  v   16.  9  Prov.  xiv.  23. 

10  It  was  an  excellent  saying  of  Archbishop  Usher,  when  in  the  society  of  his  friends— 
'  A  word  of  Christ  before  we  part.' 


verse  173.  287 

ner  may  be  permitted  to  "  show  forth  the  praises  of  Him,"  who  is 
surrounded  with  all  the  Hosts  of  Heaven. 

When  however  our  silence  has  arisen  from  ihe  too  feeble  assist- 
ance of  our  natural  carelessness  and  indolence,  the  recollection  of 
many  important  opportunities  of  glorifying  our  Saviour,  lost  be- 
yond recall,  may  well  excite  the  prayer— "  Deliver  me  from  blood- 
guiltiness,  O  God  ;  and  my  tongue  shall  sing  aloud  of  thy  right- 
eousness."1 Oh  !  to  have  the  preciousness  of  souls  deeply  impressed 
upon  our  hearts  !  Oh  !  for  that  compassionate  love,  that,  would 
never  suffer  us  to  meet  a  fellow-sinner,  without  lifting  up  our  l^arts 
to  God  on  his  behalf:  making  an  effort  to  win  his  soul  to  Christ: 
and  manifesting  an  earnest  desire  for  his  salvation  !  What  loss  is 
there  to  our  own  souls  in  these  neglected  opportunities  of  blessing 
the  souls  of  others!  For  never  do  we  receive  richer  fruit  to  our- 
selves, than  in  the  act  or  endeavor  to  communicate  to  others.  The 
heart  becomes  enlarged  by  every  practical  exercise  of  Christian  love. 
Yet  much  simplicity — much  unction  from  above — much  tenderness 
of  heart— much  wisdom  combined  with  boldness — is  needed  in  our 
daily  conversation,  that  we  may  <:make  manifest  the  savor  of  the 
knowledge  of  Christ  in  every  place  ;"2  and  specially—that  our  very 
desires  to  bring  sinners  to  the  Gospel  may  proceed — not  from  a 
goading  conscience,  much  Jess  from  pride  and  vain  glory— but 
from  the  pure  source  of  love  to  Christ  and  to  our  fellow-sinners. 
For  even  if  we  are  as  "  full  of  matter'  as  Elihu3  was,  nothing  will 
be  said  for  God— nothing,  that  will  "  minister  grace  to  the  heaters," 
unless  the  influence  of  the  Divine  Spirit  fills  our  hearts.4  as  "a  we'll 
of  water,  springing  up  unto  everlasting  life,"-— a  blessing  to  all 
around  us. 

173.  Let  thy  hand  help  m; :  for  I  have  chosen  thy  precepts. 

David,  having  engaged  himself  to  a  bold  profession  of  his  God 
now  comes  to  seek  his  needful  supply  of  «  help»-^«  Let  thine  hand 
help  me.  And  if  we  may  :'  come  to  the  throne  of  grace  "'  that  we 
may  find  "  grace  to  help  in  time  of  need?*  when  should  we  not 
come  I  For  is  not  every  moment  a  <;  time  of  need,"  such  as  may 
quicken  us  to  flee  to  the  "strong  tower,"  whither  "the  righteous 
runneth,  and  is  safe?"7  Besieged  without;  betrayed  within- 
"wrestling  against  flesh  and  blood,"  and  yet  not  against  flesh  and 
blood  only;?  disputing  every  inch  of  ground,  yet  often  discouraged 
by  the  little  ground  we  seem  to  gain  ;  surely  we  need  all  the  help 
ot  Omnipotence  to  sustain  us  in  the  tremendous  conflict.  We  may 
plead  our  "  choice  of  his  precepts?  in  looking  for  his  "kelp"' 
David  had  before  "taken  the  testimonies  of  God  as  his  heritage"10 
—including  all  the  precious  promises  of  the  Gospel,  extending 
to  every  necessity  of  time,  and  to  every  prospect  for  eternity.     He 

I  rS"I,n   r  V4'       ,o   ,n     2  2  Cor'  "•  14-  3  ^mpare  Job.  x.Txii.  13-20 

<  Comp.  F.ph.  v.  18,  19.    s  j0hn  jv.  14.  6  Hel.  iv   16 

7  Prov.  xviii.  10.  8  Eph.  vi-  ,2  ,  Verse  91     •       „ 


288  EXPOSITION    OF    PSALM    CXIX. 

now  confesses  his  obligation — "  in  choosing  the  precepts — a  happy 
choice — ihe  influence  of  the  Spirit  upon  his  heart.1 

This  choice  is  the  distinctive  mark  of  the  Lord's  people- — the  ex- 
ercise of  a  well-instructed  and  deliberate  judgment — prompt  obe- 
dience in  the  simplicity  of  faith.  It  is  the  choice  of  all  the  precepts 
■ — no  other  than  the  voluntary  acknowledgment  of  our  baptismal 
obligations.  Many  carnal  suggestions  offer  themselves,  the  mo- 
ment that  the  purpose  is  forming  into  the  choice.  "  The  things 
that  were  gain  to  us,"  and  which  now  must  be  "counted  loss  for 
Chrig,'"3  (should  we  allow  their  weight  in  the  balance  at  this  crisis) 
will  bring  much  hesitation  and  perplexity.  Conferences  "  with 
flesh  and  blood"  are  most  subtle  hindrances  to  Christian  determina- 
tion.4 '  What  will  the  world  say  ?  If  I  go  too  far,  I  shall  give 
offence  ;  I  shall  lose  all  my  influence — and  blast  all  my  prospects 
of  eventual  benefit  to  those  around  me.  The  apprehension  also  of 
losing  the  affection,  and  of  incurring  the  displeasure,  of  those  whom 
my  heart  holds  dear,  is  most  fearful.  And  then,  this  sacrifice  is  too 
costly  to  make  ;  that  pleasure  too  hard  to  resign.'  Such  thoughts 
— the  injections  of  the  tempter — are  ever  at  the  door;  and  even 
when  ehectual  resistance  is  offered,  the  struggle  is  often  most  se- 
vere. But  it  is  such  a  mighty  help  in  this  conflict,  when  one  desire 
has  taken  sole  possession  of  the  heart—"  Lord,  what  wilt  thou  have 
me  to  do  ;':s  when  we  are  so  crucified  to  worldly  influence,  whether 
of  pleasure,  profit,  fear,  or  esteem,  as  to  be  ready  to  act  upon  the 
resolution — "  Wherefore  henceforth  know  we  no  man  after  the 
flesh."0  Nov)  the  heavenly  beauty  of  the  religion  of  the  Gospel 
breaks  in  upon  us. 

Experience  of  our  own  weakness,  and  of  the  great  power  of  the 
world,  is  gradually  preparing  us  for  victory  over  it.  We  shall  then 
most  specially  find  our  happiness  in  losing  our  own  will ;  and  our 
Master's  cross  will  be  a  delightful  burden — like  wings  to  a  bird, 
or  sails  to  a  ship— assisting,  instead  of  retarding,  our  course. 
The  more  we  trust  to  his  help  and  guidance  in  everything,  the 
more  we  shall  be  able  to  do,  and  the  more  delightful  will  his  service 
be  to  us. 

The  want  of  a  determined  choice  is  the  secret  of  the  halting  pro- 
fession that  prevails  among  us.  A  compromise  is  attempted  with 
the  world.  "The  offence  of  the  cross"  begins  to  "cease."  A  mid- 
dle path  of  serious  religion  is  marked  out,  divested  of  what  is  called 
needless  offensiveness — forgetting,  that  the  religion  that  pleases  the 
World  will  never  be  acceptable  with  God  ;  nor  can  the  religion  that 
pleases  God  be  ever  accommodated  to  the  inclination  of  the  world. 
Oh  !  we  shall  do  we.ll  to  consider,  whether  the  way  of  "the  Lord's 
-precepts'''  may  not  be  found  too  hard,  too  strait,  too  unfrequented 
— whether  we  are  prepared  to  brave  the  pointed  finger  and  whis- 
pered scoff  of  the  ungodly — and.  perhaps,  the  mistaken  opposition 

>  See  Ezek.  xi.  19,  20.  2  Isaiah  Ivi.  4.  3  Phil.  iii.  7. 

*  Compare  Gal.  i.  16.  5   Acts  ix.  6.  «  2  Cor.  v.  16. 


verse  174.  289 

.  of  beloved  friends.1  Often  has  the  profession  of  Christ  been  hastily 
taken  up  and  relinquished.2  He  that  wishes  to  abide  by  it,  must 
daily  learn  this  lesson — "  Without  me  ye  can  do  nothing  :"3  and, 
in  conscious  helplessness,  he  will  often  breathe  the  cry — "  Let  thine 
hand  help  meP 

Nor  is  this  petition  needful  only  in  the  first  determination  of  this 
choice.  In  the  growing  and  more  decided  conviction  of  its  superior 
happiness,  and  in  the  daily  endeavor  to  live  in  it,  we  shall  find  in- 
creasing need  for  the  same  acknowledgment  of  helplessness,  and 
the  same  cry  for  support.  Dependence  is  a  principle  of  deep  hu- 
mility and  mighty  energy.  The  thought  that  we  are  entering  into 
the  work  in  the  Lord's  strength  is  a  great  stay.  Blessed  indeed  is 
that  helplessness,  that  makes  us  lie  in  the  bosom  of  our  Saviour, 
supported  and  cherished.  Blessed  be  God  for  the  "  help  laid"  for 
us  "  upon  one  that  is  mighty  ;"4  so  that  our  insufficiency  and  all- 
sufficiency  are  visible  at  one  glance ;  and  "  when  we  are"  most 
"weak,  then  are  we"  most  "strong!"5  "They  that  war  against 
thee  shall  be  as  nothing,  and  as  a  thing  of  nought.  For  I  the  Lord 
thy  God  will  hold  thy  right  hand,  saying  unto  thee,  '  Fear  7iot,  I 
will  help  thee."6 

174.   I  have  longed  for  thy  salvation,  O  Lord;  and  thy  law  is  my  delight. 

Before  we  close  this  Psalm,  let  us  dwell  once  more  upon  this 
word — salvation.  Common  as  is  its  use,  to  the  believer  it  has  a 
constant  freshness  and  an  infinite  meaning.  Do  we  wonder  at  his 
longing-  for  it  ?  Look  at  its  fulness — including  all  the  mercy  of 
the  everlasting  covenant.  Look  at  its  ground — that  work  of  Cal- 
vary's cross  once  "  finished,"7  and  leaving  nothing  to  be  filled  up 
or  improved ;  standing  out  in  all  its  glorious  completeness  ;  constrain- 
ing the  admiration,  and  encouraging  the  confidence,  of  the  chief  of 
sinners ;  but  wholly  disclaiming  all  assistance  from  the  most  emi- 
nent saint.  Look  at  its  simplicity — not  keeping  the  sinner  aloof 
from  the  Saviour — not  hedging  up  or  bewildering  the  open  freeness  of 
his  path,  but  bringing  him  immediate  peace  and  joy  in  resting  upon 
the  great  atonement  of  the  Gospel.8  Mark  its  unchangcableness 
— independent  of  and  above  all  frames  and  feelings,  so  that,  while 
"walking  in  darkness"  we  can  "  stay  upon  our  God,"9  expecting 
salvation  even  from  the  hand  that  seems  ready  for  our  destruction10 
— leaving  it  to  our  heavenly  Father  to  frown  or  to  smile — to  change 
as  he  pleaseth  from  the  one  to  the  other — and  looking  at  every  as- 
pect of  his  countenance,  as  only  a  different  arrangement  of  the  same 
features  of  ineffable  paternity:  and  the  different,  suitable,  and  seas- 
onable expression  of  unchangeable  covenant  love. 

Is  not  this  an  object  for  the  longing  of  the  soul,  that  feels  its 

1  Compare  Luke  xiv.  26.  2  Comp.  Matt.  viii.  19,  20. 

3  John  xv.  5.  4  Psalm  lxxxix.  19.  5  2  Cor.  xii.  10. 

6  Isaiah  xli.  12,  13.     Compare  the  whole  passage,  verses  10 — 16.         T  John  xix.  30. 
»  See  Acts  ii.  37—47;  viii.  5—8,  39  ;  xvi.  31—34.    1  Thess.  i.  6. 
9  Isaiah  1.  10.  10  Job  xiii.  15. 

19 


290  EXPOSITION    OF    PSALM    CXIX. 

own  pressing  wants,  and  sees  in  this  salvation  an  instant  and 
full  supply '}  This  longing  marks  the  character  of  evangelical 
religion — not  merely  duty,  but  delight.  The  mind  wearies  in  the 
continued  exertion  for  duty ;  but  it  readily  falls  in  with  delight. 
Duties  become  privileges,  when  Christ  is  their  source  and  life. 
Thus  every  step  of  progress  is  progress  in  happiness.  The  world's 
all  to  the  believer  is  really  nothing.  It  presents  nothing  to  feed  the 
appetite,  or  quench  the  thirst  of  an  immortal  soul.  Indeed  the 
creatures  were  commissioned  to  withhold  consolation,  until  every 
desire  was  concentrated  in  the  single  object,  "  Thou,  O  God,  art 
the  thing  that  I  long  for"1- — until  the  sinner  has  found  rest  in  the 
answer  to  his  prayer — "  Say  unto  my  sold,  I  am  thy  salvation."2 
And  now  he  enjoys  his  earthly  comforts,  "as  not  abusing  them,"3 
because  he  loves  them  as  God  would  have  them  loved,  and  longs 
for  his  salvation  above  them  all.  This  is  true  religion — when  the 
Lord  of  all  occupies  that  place  in  the  heart,  which  he  fills  in  the 
universe — There  he  is  "All  in  all."  Here  the  believer  cries — 
"  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  beside  thee'l"*  O  what  a  privilege  is  it  to  have 
him  in  heart,  in  thought,  and  in  view  ;  to  be  rejoicing  in  his 
presence ;  and  to  be  longing  for  a  more  full  conformity  to  his 
image,  and  for  a  more  lively  enjoyment  of  his  love  !  If  this  be  but 
earth,  what  must  heaven  be  !  This  longing  is  a  satisfactory  evi- 
dence of  the  work  of  God.5  It  exercises  the  soul  in  habitual  con- 
templation of  the  Saviour,  in  nearer  communion  with  him.  and 
supreme  "  delight  in  his  law"  Such  desires  will  be  unutterably 
increased,  and  infinitely  satisfied  '  in  the  fruition  of  his  glorious 
Godhead.'6 

But  the  Lord  often  brings  this  charge  against  his  professing 
people — "  Thou  hast  left  thy  first  love."7  The  principle  is  not 
dead,  but  the  energy  is  decayed.  Human  nature  is  prone  to  apos- 
tasy. Slumber  unconsciously  steals  upon  the  soul.  Faith  is  not 
in  habitual  exercise.  The  attraction  of  the  Saviour  is  not.  set 
forth.  His  love  is  not  meditated  upon.  The  soul  is  satisfied  with 
former  affections  to  him.  There  is  little  heart  to  labor  for  him. 
The  means  of  communion  with  him  are  slighted  ;  the  heart 
naturally  becomes  cold  in  spiritual  desires,  and  warm  in  worldly 
pursuits  ;  and  too  often  without  any  smitings  of  conscience  for 
divided  love. 

Some  professors,  indeed,  consider  this  declension  of  affections  to 
be  a  matter  of  course.  The  young  convert  is  supposed  to  abound 
most  in  love,  and,  as  he  advances,  his  fervor  gradually  subsides  into 
matured  judgment.  Those  indeed,  who  "have  no  root,  in  them- 
selves," lose  their  lively  affections,  and  their  religion  with  them.8 
But  surely  the  real  principle  of  love  cannot  decay;  that  is,  our 
esteem  of  God  cannot  be  lowered  :  our  t;  longing  for  his  salva- 

1  Psalm  lxxi.  4.  P.  T.  2  lb.  xxxv.  3.  3  i  Cor.  vii.  31. 

4  Psalm  Ixxiii.  25.  5  See  Neh.  i.  11.  6  Collect  for  Epiphany. 

i  Revelations  ii.  4.  8  See  Matt.  xxii.  20,  21. 


verse   174.  291 

tion"  cannot  languish  ;  our  delight  in  its  enjoyment  cannot  dimin- 
ish, without  guilt  and  loss  to  our  souls.  He  claims  our  love,1  and 
it  is  most  unreasonable  to  deny  him  his  own.  He  is  the  same,  as 
when  we  first  loved  him.  Then  we  thought  him  worthy  of  our 
highest  love.  Do  we  now  repent  of  having  loved  him  so  much? 
Have  we  found  him  less  than  our  expectations?  Can  we  bestow 
our  heart  elsewhere  with  stricter  justice,  or  to  better  advantage? 
Do  not  all  the  grounds  of  our  love  to  him  continue  in  full  force? 
Have  they  not  rather  increased  every  day  and  hour?  What  would 
an  indulgent  husband  think  of  incessant  and  increasing  attentions 
repaid  wit*  diminished  affection?  Oh  !  let  us  be  ashamed  of  our 
indolence,  and  "  remember"  the  times,  when  our  longings  for  his 
salvation  were  more  intense;  when  our  communion  with  him  was 
more  heavenly :  when  we  were  ready  to  labor  and  suffer  for  him, 
and  even  to  die  to  go  home  to  his  presence.  Let  us  "  repent" 
with  deeper  contrition,  and  "do  our  first  works;"2  never  resting  till 
we  can  take  up  afresh  the  language  of  delight — "  /  have  longed 
for  thy  salvation,  O  Lord" 

Some,  however,  of  the  Lord's  dear  children  are  distressed  in  the 
conscious  coldness  of  their  spiritual  affections.  But  if  it  be  a  mark 
of  the  decay  of  grace  to  "lose  our  first  love,"  it  is  at  least  a  mark 
of  the  truth  of  grace  to  mourn  over  this  loss.  There  is  always  a 
blessing  for  those  "that  hunger  and  thirst  after  righteousness."3 
These  restless  desires  are  the  beating  pulse  of  the  hidden  life;  and 
if  there  be  not  always  a  sensible  growth  of  desire  and  enjoyment, 
there  may  be  (as  with  the  trees  in  winter)  growth  at  the  root,  in  a 
more  fixed  habit  of  grace  and  love,  in  a  deeper  spirijjof  humility, 
and  in  a  more  established  self-knowledge  and  simplicWf.  Yet  the 
shortest  way  of  peace  will  be  to  look  off  from  our  "  longing  for 
this  salvation"  to  the  " salvation"  itself.4  For  nothing  is  more 
desecrating  to  this  great  work — nothing  is  more  paralyzing  to  its 
saving  power,  than  the  incorporating  with  it  the  admixture  of  our 
own  experience  as  the  ground  of  hope.  The  most  Christian  feel- 
ings must  find  no  place  at  the  foundation.  Indeed  their  continual 
variation  renders  them,  especially  in  the  hour  of  temptation,  very 
uncertain.  Yet  amid  all  this  fluctuation,  Christ  may  always  be 
safely  trusted.  While,  therefore,  our  coldness  humbles  us  before 
him,  let  not  brooding  despondency  cover  his  precious  cross  from 
view.  Let  not  our  eyes  be  so  fdled  with  tears  of  contrition,  as  to 
obscure  the  sight  of  his  free  and  full  salvation.  "  Looking"  singly 
•'  unto  Jesus"  as  our  peace  and  our  life,  is  at  once  our  duty,  our 
safety,  and  the  secret  principle  of  our  daily  progress  heavenward. 
We  shall  but  realize  the  perception  of  our  own  emptiness  in  the 
contemplation  of  his  unbounded  fulness. 

But  the  connection  between  "  longing  for  salvation"  and 
"  delight  in  the  law"  is  at  least  an  incidental  evidence,  that  right 
apprehensions  of  "  salvation"  must  be  grounded  upon  the  word  or 

i  See  Prov.  xxiii.  2G.  2  See  Rev.  ii.  5.  3  Matt.  v.  6. 

*  See  Hebrews  xii.  2. 


292  EXPOSITION    OF    PSALM    CXIX. 

"law  of  God;"  and  that  a  religion  of  feeling  is  a  religion  of  delu- 
sion. Our  delight  is  not  only  in  his  love,  but  in  his  law.  And  so 
practical  is  Christian  privilege,  that  longing  for  salvation  will 
always  expand  itself  in  habitual  delight  in  the  law :  which  in  its 
turn  will  enlarge  the  desire  for  the  full  enjoyment  of  salvation. 
All  spiritual  desire  therefore,  that  is  not  practical  in  its  exercise,  is 
impulse — excitement — not — as  in  this  man  of  God — the  religion  of 
the  heart — holiness,  "delight" 

Would  that  this  beautiful  Psalm  might  quicken  us  to  be  followers 
of  him,  who  evidently  knew  so  much  of  the  heavenly  joys  of 
religion  !  Why  should  we  not,  why  do  we  not,  determinte  to  know 
as  much  of  God  as  we  can  ?  Why  are  our  "  longings  for  his 
salvation"  so  transient  and  so  few  ?  The  religion  of  thousands 
who  bear  the  name  is  of  a  very  different  stamp — empty  instead  of 
solid — withering  instead  of  profitable — insipid  instead  of  delightful. 
If  there  be  any  exercise,  it  is  only  "the  door  turning  upon  hinges"1 
— movement  without  progress— their  heads  stored  with  knowledge, 
but  no  unction  in  the  heart — "  ever  learning,  and  never  able  to 
come  to  the  knowledge  of  the  truth."2 

But  the  soul  that  really  longs  shall  "  not  be  ashamed  of  its  hope." 
Even  to  taste  the  present  fruits — though  it  be  but  a  taste — in  a 
sense  of  reconciliation,  liberty  of  access,  a  beam  of  the  love  of  Jesus 
in  the  heart,  is  unutterable  enjoyment.  It  strengthens  the  soul  for 
endurance  of  trials,  and  for  a  devoted,  self-denying,  obedient  ser- 
vice. But  there  are  heights  and  depths  of  Divine  love  yet  unex- 
plored.3 He  who  has  vouchsafed  large  apprehensions  of  them  to 
others,  "  is  jmh  in  mercy  to  all  that  call  upon  him"4  The  foun- 
tain of  everwtsting  love  is  ever  flowing,  ever  full ;  and  he  who 
commands  us  to  "  open  our  mouths  wide,"  has  promised,  "  I  will 
fill  them.''5  After  all,  however,  the  grand  consummation  is  the 
object  to  which  these  longings  for  salvation  stretch  with  full 
expansion.  The  fulness6  and  likeness  of  God7 — the  complete  and 
everlasting  deliverance  from  sin8 — the  glorious  "  manifestation  of 
the  sons  of  God"9 — the  coming  of  the  Lord.10  Then — not  till 
then — will  they  be  fully  and  eternally  satisfied.  Praised  be  God  ! 
"  Now  is  our  salvation  nearer  than  when  we  believed."11 

Lord  of  all  power  and  might !  create  in  our  souls  a  more  intense 
"longing  for  thy  salvation"  and  a  more  fervent  "delight  in  thy 
law,"  And  as  our  "longings  for  thy  salvation"  increase,  oh! 
nail  us  to  the  doorposts  of  thy  house,  that  we  may  be  thy  happy 
servants  forever ! 

'  Prov.  xxvi.  14.  2  Tim.  iii.  7.  3  Eph.  iii.  18,  19. 

*  Rom.  x.  12.  s  psaim  ixxxi.  10.         6  Eph.  iii.  10. 

t  Psa.  xvii.  15.     Phil.  iii.  20,  21.  <»  Rom.  viii.  23.    2  Cor.  v.  1—8. 

»  Rom.  viii.  19—21.  1°  Rev.  xxii.  23. 

11  Rom.  xiii.  11.  'This  salvation  has  been  the  objects  of  the  hopes,  the  desires,  and 
longing  expectation  of  the  faithful,  from  Adam  to  this  hour;  and  will  continue  so  to  be, 
until  he,  who  hath  already  visited  us  in  great  humility,  shall  come  again  in  glorious 
majesty,  to  complete  our  redemption,  and  take  us  to  himself.' — Bishop  Home.  Compare 
also  Scott  in  loco. 


verse  175.  293 

175.   Let  my  soul  live,  and  it  shall  praise  thee:  and  let  thy  judgments  help  me. 

There  must  be  life  in  order  to  praise;  for  how  can  the  dead 
speak  ?  Yet  is  it  as  natural  for  the  living  soul  to  praise,  as  for 
the  living  man  to  speak.  And  is  not  the  life  that  the  Psalmist  is 
now  praying  for,  the  salvation  for  which  he  was  longing  ?  The 
taste  that  he  has  received  makes  him  hunger  for  a  higher  and  con- 
tinued enjoyment;  not  for  any  selfish  gratification,  but  that  he 
might  employ  himself  in  the  praise  of  his  God.  Indeed,  the 
close  of  this  Psalm  exhibits  that  pervading  character  of  praise, 
which  has  been  generally  remarked  in  the  concluding  Psalms  of 
this  sacred  book."1  Yet  he  alone  is  fitted  for  this  heavenly  exer- 
cise, of  whom  it  has  been  said-*— "This  my  son  was  dead,  and  is 
alive  again."2  And  how  will  he,  who  has  "looked  to  the  hole  of 
the  pit  whence  he  was  digged,''3  who  has  been  awakened  to  a  sight 
of  that  tremendous  gulf,  from  which  he  is  but  "  scarcely  saved,"4 
long  to  give  utterance  to  the  effusions  of  a  praising  heart!  How 
will  he  cry  for  the  quickening  influence  of  "  the  Lord  and  Giver  of 
life,"  to  stir  him  up  to  this  delightful  privilege!  Praise  springs 
from  prayer — "  Let  my  sonl  live,  and  it  shall  praise  thee?  When 
the  breathing  of  "life  into  our  sonls",  enlivens  our  services,  we 
become,  in  the  noblest  sense,  "living  souls."5 

Too  often,  however,  the  consciousness  of  inconsistency,  careless- 
ness, and  unspirituality,  damps  our  song.  But  let  every  recollec- 
tion of  our  sin  be  accompanied  with  an  humble  yet  assured  confi- 
dence in  the  Lord's  pardoning  grace.  The  abominations  of  a 
desperately  wicked  and  unsearchably  deceitful  heart  may  well  lead 
us  to  "abhor  ourselves  in  dust  and  ashes."6  Yet  in  the  lowest 
depths  of  abasement,  the  Saviour's  blood,  applied  to  the  conscience, 
"  cleanseth  from  all  sin."7  He  who  once  "  passed  by  us,  and  saw 
us  polluted  in  our  blood,  and  said  unto  us,  when  we  were  in  our 
blood,  Live;"8  still  "holdeth  our  souls  in  life"9 — covering  our  daily 
infirmities,  and  maintaining  our  everlasting  acceptance  before  God. 
But  while  the  song  of  praise  dwells  on  our  lips  for  life  thus  freely 
given,  let  us  guard  against  all  hinderance  to  its  growth  and  influ- 
ence. For  if  the  life  within  waxes  low,  praise  will  be  dull  and 
heartless;  but  when  the  assured  believer  cries  with  acceptance — 
"  Let  my  sonl  live,  and  it  shall  praise  thee'''' — see  how  his  spirit 
kindles  with  holy  fire — •"  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  which  according  to  his  abundant  mercy  hath 
begotten  us  again  unto  a  lively  hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead  !"10     The  work  of  praise  is  now  his  nature,  his 

i  Verses  164,  171,  172.  The  last  six  Psnlms  are  for  the  most  part  throughout  the 
breathings  of  praise.  They  were  probably  written  at  the  close  of  life,  and  may  be  con- 
sidered as  striking  indications  of  a  soul  ripening  for  glory.  As  the  perfumes  "of  Arabia 
Felix  are  said  to  exhale  their  odors  in  the  neighboring  provinces  :  so  it  is  no  marvel  if,  as 
"the  sweet  Psalmist  of  Israel"  drew  near  to  the  happy  country,  he  should  have  inhaled 
its  atmosphere  of  praise. 

2  Luke  xv.  24.         3  rsaiah  li.  1.         H  Peter  iv.  18.         s  Gen.  ii.  7.       c  Job  xlii.  C>. 
7  I  John  i.  7.  8  Ezek.  xvi.  6.  »  Psalm  lxvi.9. 

10  1  Peter  i.  3.     '  It  is  sufficient  for  me' — said  Luther— triumphing  in  the  very  heat  of 


294  EXPOSITION    OF    PSALM    CXIX. 

element,  his  delight.  No  wonder,  then,  that  he  continues  his  cry 
for  the  daily  renewal  of  his  spiritual  life,  that,  he  may  return  to  this 
sweet  antepast  of  heaven—"  Let  my  soul  live.'1'1  And.  indeed,  this 
life — the  more  it.  is  known,  the  more  will  it  form  the  constant  mat- 
ter for  prayer.  For  what  besides  makes  existence  tolerable  to  a 
child  of  God?  The  mere  actings  of  a  sickly  pulsation  can  never 
satisfy  him.  Considering  how  much  nearer  he  might  live  to  God 
than  he  has  yet  known,  he  longs  for  more  vigorous  influence  of  the 
Divine  principle.  In  his  most  active  enjoyments,  his  insufficiency 
for  this  sacred  work  presses  upon  him,  and  stirs  up  petition  for  help 
— "  Let  thy  judgments  help  me?  Give  me  such  an  enlightened 
apprehension  of  thy  word — of  thy  character — of  thy  perfections  as 
the  God  of  my  salvation,  as  may  furnish  abundant  matter  for  un- 
ceasing praise  ;  so  that  my  daily  exercise  may  be,  "  Giving  thanks 
always  for  all  things  unto  God  and  the  Father  in  the  name  of  our 
Lord  Jesus  Christ."1 

176.  /  have  gone  astray  like  a  lost  sheep :  seek  thy  servant ;  for  I  do  not  forget  thy 

commandments. 

The  native  disposition  to  wander  from  the  fold  is  constant  ground 
for  prayer  for  the  help  of  the  Lord's  judgments — to  give  us  clearer 
light  and  preserving  principles.  Yet  our  need  of  this  safeguard 
opens  to  us  a  most  humbling  truth.  Who  can  gainsay  the  testi- 
mony from  the  mouth  of  God — that  "  all  we  like  sheep  have  gone 
astray  ?"-  But  how  afflicting  is  the  thought,  that  this  should  not 
only  be  the  description  of  a  world  living  without  God,  but  the  con- 
fession even  of  God's  own  people  !  And  yet  where  is  the  child  of 
God,  that  does  not  set  his  own  seal  with  shame  to  the  confession — 
I  have  gone  astray  like  a  lost  sheep  ?  "  Who  can  understand  his 
errors  V  If  he  be  not  found— like  Peter — in  the  open  path  of  wan- 
dering—yet has  he  not  need  to  cry,  "  Cleanse  thou  me  from  secret 
faults?"3  Is  he  never  led  away  by  sense,  fancy,  or  appetite?  If 
the  will  be  sincere,  how  far  is  it  from  being  perfect !  And  only  a 
little  yielding — bending  to  the  flesh — giving  way  to  evil — who 
knoweth  what  may  be  the  end  of  this  crooked  path?  Who  know- 
eth  what  pride — waywardness — earlhliness  may  be  working  wilhin, 
even  while  the  gracious  Lord  is  strengthening,  guiding,  comforting 
his  poor  straying  sheep  ?  That  they  should  ever  wander  from 
privileges  so  great — from  a  God  so  good — from  a  Shepherd  so  kind  ! 
What  can  induce  them  to  turn  their  backs  upon  their  best  Friend, 
and  sin  against  the  most  precious  love  that  was  ever  known,  but 
something,  that  must,  upon  reflection,  fill  them  with  shame  !  The 
blame  is  readily  cast  upon  the  temptation  of  Satan,  the  seductive 
witcheries  of  the  world,  or  some  untoward  circumstances.  But 
whoever  deals  honestly  with  himself  must  trace  the  backsliding  to 

conflict — '  that  I  have  a  precious  Redeemer — a  powerful  High  Priest — my  Lord  Jesus 
Christ.     I  will  praise  him  as  long  as  I  have  breath.     If  another  will  not  join  me  in  prais- 
ing with  me,  what  is  that  tome? — D'Auhigne's  History  of  the  Reformation,  Uookiv.ch.  i. 
1  Ephesians  v.  20.  2  Isa.  liii.  ti.  8  Pea.  xix.  12. 


verse  176.  295 

I 
his  own  heart — "  This  is  my  infirmity."1  And  have  we  replaced 
what  we  have  wilfully  yielded  up,  with  anything  of  equal  or  supe- 
rior value?  May  it  not  be  asked  of  us — "  What  fruit  have  ye  then 
in  those  things  whereof  ye  are  now  ashamed  ;  for  the  end  of  those 
things  is  death?"2 

But  there  is  no  enjoyment,  while  distant  from  the  beloved  fold. 
It  is  as  impossible  for  the  child  of  God  to  be  happy,  when  separated 
from  his  God,  as  if  he  were  in  the  regions  of  eternal  despair.  He 
has  not  lost — he  cannot  wholly  lose — his  recollection  of  the  forsaken 
blessing.  In  struggling  weeping  faith,  he  cries — "  Seek  thy  ser- 
vant.'''' 'I  cannot  find  my  way  back;3  the  good  Shepherd  must 
seek  me.  Once  I  knew  the  path ;  but  now  that  I  have  wandered 
into  bye-paths,  I  am  no  more  able  to  return,  than  I  was  to  come  at 
first.  I  have  no  guide  but  the  Shepherd  whom  I  have  left.'  How 
cheering  then  in  his  office  character ! — "  Behold  I,  even  I,  will  both 
search  my  sheep,  and  seek  them  out:  as  a  shepherd  seeketh  out 
his  flock  in  the  day  that  he  is  among  his  sheep  that,  are  scattered  ; 
so  will  I  seek  out  my  sheep,  and  will  deliver  them  out  of  all  places 
where  they  have  been  scattered  in  the  dark  and  cloudy  day."4 
Cannot  I  set  my  seal  to  his  faithful  discharge  of  his  office — "  He 
restoreth  my  soul?"5 

If  I  want  further  encouragement  to  guide  my  steps  homeward, 
let  me  think  of  his  own  description  of  his  tender  faithfulness,  and 
compassionate  yearnings  over  his  lost  sheep;  not  showing  it  the 
way  back  to  the  fold,  and  leaving  it  to  come  after  him;  but  "lay- 
ing it  upon  his  own  shoulders,  and  bringing  it  home:"  all  upbraid- 
ings  forgotten  ;  all  recollections  of  his  own  pains  swallowed  up  in 
the  joy,  that  he  hath  "  found  the  sheep  which  was  lost."5  Let  me 
remember  the  express  commission,  that  brought  the  Shepherd  from 
heaven  to  earth — from  the  throne  of  God  to  the  manger,  and  thence 
to  the  garden  and  cross,  "  to  seek  and  to  save  that  which  was  lost."7 
Let  me  see  upon  him  the  special  mark  of  "  the  good  shepherd  giv- 
ing his  life  for  the  sheep."8  Let  me  observe  this  sacrifice  as  cover- 
ing the  guilt  of  my  wanderings,  and  opening  my  way  to  return — 
yea  drawing  me  in  the  way9 — surely  I  may  add  to  my  contrite  con- 
fession the  prayer  of  confidence — seek  thy  servant.  I  cannot  for- 
bear to  plead,  that  though  a  rebellious  prodigal,  I  am  still  :'  thy 
servant"  thy  child:  I  still  bear  the  child's  mark  of  an  interest  in 
thy  covenant.  Though  a  wanderer  from  the  fold,  i:  I  do  not  for- 
get thy  commandments"  Nothing  can  erase  thy  law,  which  was 
"written  in  my  mind  and  inward  parts"10  by  (he  finger  and  Spirit 
of  God,  as  an  earnest  of  my  adoption — as  the  pledge  of  my  restora- 
tion. What  man  writes  is  easily  blotted  out:  what  God  writes  is 
indelible.     Let  me  then  lie  humbled  and  self-abased.     But  let  me 

1  Psa.  lxxvii.  10.  s  Rom.  vi.  21. 

3  '  Domini,  errare  potui ;  redire  non  potui' — was  Augustine's  true  and  humbling  con- 
fession. 

*  Ezek.  xxxiv.  11,  12.  s  psalm  xxiii.  3  6  Luke  xv.  4— 6.         7  lb.  xix.  10. 

»  John  x.  1 1 .  9  Isaiah  liii.  5,  G.       10  Jer.  xxxi.  33. 


296  EXPOSITION    OF    PSALM    CXIX. 

•     t 

not  forget  my  claim — what  has  been  done  for  me.  Thus  again  I 
hope  to  be  received  as  a  "dear"  and  "  pleasant  child  j"1  again  to  be 
clothed  with  "the  best  robe,"  to  be  welcomed  wilh  fresh  tokens  of 
my  Father's  everlasting  love,2  and  to  be  assured  with  the  precious 
promise — "  My  sheep  shall  never  perish,  and  none  shall  pluck  them 
out  of  my  hand."3 

Such,  Christian  reader,  would  be  the  application  we  should  make 
of  this  verse  to  ourselves ;  and  such  a  penitent  confession  of  our 
backslidings,  united  with  a  believing  dependence  on  the  long-tried 
grace  and  faithfulness  of  our  God,  would  form  a  suitable  conclusion 
to  our  meditations  on  this  most  interesting  Psalm.  We  would  unite 
the  publican's  prayer  with  the  great  Apostle's  confidence  ;  and  while 
in  holy  brokenness  of  heart  we  would  wish  to  live  and  die,  smiting 
upon  our  breast,  and  saying,  "God  be  merciful  to  me  a  sinner:"4 
the  remembrance  of  our  adoption  warrants  the  expression  of  assur- 
ance, "  I  know  whom  I  have  believed,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to  him  against  that 
day."5  Yet,  as  it  regards  the  experience  of  David,  is  there  not 
something  striking,  and  we  had  almost  said,  unexpected,  in  the 
conclusion  of  this  Psalm?  To  hear  one — who  has  throughout 
been  expressing  such  holy  and  joyful  aspirations  for  the  salvation 
of  his  God,  such  fervent  praises  of  his  love,  that  we  seem  to  shrink 
back  from  the  comparison  with  him,  as  if  considering  him  almost 
on  the  verge  of  heaven — to  hear  this  "man  after  God's  own  heart," 
sinking  himself  to  the  lowest  dust,  under  the  sense  of  the  evil  of  his 
heart,  and  his  perpetual  tendency  to  wander  from  his  God,  is  indeed 
a  most  instructive  lesson.  It  marks  the  believer's  conflict  sustained 
to  the  end — the  humility,  and  yet  the  strength  of  his  confidence — 
the  highest  notes  of  praise  combining  with  the  deepest  expressions 
of  abasement — forming  that  harmony  of  acceptable  service,  which 
ascends  "like  pillars  of  smoke"6  before  God.  And  thus  will  our 
Christian  progress  be  checkered,  until  we  reach  the  regions  of  un- 
mixed praise,  where  we  shall  no  more  mourn  over  our  wanderings, 
no  longer  feel  any  inclination  to  err  from  our  Shepherd's  presence, 
no  more  experience  the  wretchedness  of  distance  from  him,  or  the 
difficulty  of  returning  to  him — where  we  shall  be  eternally  safe  in 
the  heavenly  fold,  to  "  go  no  more  out."7  For  "  he  that  sitteth 
on  the  throne  shall  dwell  among  them;  they  shall 
hunger  no  more,  neither  thirst  any  more  ;  neither 
shall  the  sun  light  on  them,  nor  any  heat;  for  the 
Lamb  which  is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  unto  living  fountains  of 
waters  ;  and  God  shall  wipe  away  all  tears  from  their 

EYES."8 

»  Jer.  v.  20.  -  1  Peter  21,  25.     Luke  xv.  22,  23.  3  j0hn  x.  28. 

*  Luke  xviii.  13.  5  2  Tim.  i  12.  «  Cant.  iii.  6.  '  Rev.  iii.  12. 

«  Rev.  vii.  15—17. 


INDEX  TO  PSALM  CXIX. 


Abba,  Father,  283 

Acceptance,  170,  171,  212—214 

Access,  way  of,  25,  133,  136,  192,  194,  2S I 

importance  of  knowing,  281,  282 

known  to  Old  Testament  believers, 

Pref.  iii.  218,  219 

Acknowledgment  of  God's  faithfulness,  103 
—105,  122—124 

righteousness,  225, 

226,  233,  234 
Actings  of  faith  habitual,  272 
Activity,  spiritual.  55,  56 
Adoption,  spirit  of,  29,  235,  262,  284,  296 
Advantage  of  religious  vows.     See  Vows. 
Advocacy  of  Christ.     See  Jesus  Christ. 
Afflictions,  blessings  of,  109,  110,  115,  116, 
122,  123 

comfort  in,  82,  83, 89,  90, 97,  98 
confidence  in,  137, 139, 168, 169, 


234—236 


See  Word. 


lost,  1 17 
protracted,  138 
submission  under,  123 
support   of  the    word, 


under. 


teaching  of,  115,  117 

gracious  uses  of.  123 

worldly,  97,  98,  147,  168,  236 

Agatha,  martyr,  74  n. 

Ahithophel,  173 

Ainsworth  referred  to,  29  n.  208  n.  214  n. 
270  n. 

Alleine,  Joseph,  quoted,  77  n. 

Ambrose  quoted,  Pref.  vi.  n. 

Anhalt,  Prince  George  of,  200  n. 

Answers  to  prayer,  46,  105  n. 

Apostasy,  guilt  of,  G6 

Apostles,  conduct  of,  76,  225,  226 

Application  of  the  word  to  our  case,  27,  65, 
80 

Arguments  in  prayer,  65,  125,  126,  n.  150, 
152,  243,  244,  246 

Ashamed  of  Christ,  46,  47 

Assurance,  16, 19—71,  133, 219,  220, 273— 
277 

known  to  Old  Testament  be- 
lievers, 64,  219,  220 

loss  of,  sad  effects,  71.  72,  274 

how  maintained.  16,  220,275  n. 


Attainments,  humble  view  of,  17 
Augustine,  his  conflicts,  53  n.  74  n. 

conversion,  20  n.  26  n. 

prayers,  14  n.  94,  295  n. 

view  of  prayer,  239  n. 


—-  quotations  i'rom,  Pref.  vii.  n.  19 

n.  81,  137  n.  159  n.  162  n.  202  n.  211  n. 
Scripture  fulness,  view  of,  207  n. 


Authority  of  the  word.     See  Word 
Awful  state  of  wicked.     See  Wicked. 
world.     See  World. 


B 

Backsliding,  213,  277 

guilt  of,  54,  66 

loss  from,  90 

■  return  from,  214 

Bacon,  Lord,  quoted,  124  n. 

Balaam,  referred  to,  132 

Baptism,  infant,  an  exercise  of  faith,  81 

Basil's  prayer,  94 

Baxter,  quoted,  99 

Baxter's   Christian   Directory,  referred  to, 

108  n. 
Believers  cautioned,  54 

—  despised  by  the  world,  231 — 233 


See  Afflic- 


Believer's  character,  64,  149 
comfort  in  affliction. 

tion. 

condition,  189,  190 

confession  of  Christ,  25,  26,  70 — 

72,  76,  77,  285—287 
confidence,    54,    120—122,    151, 

152,  185—389,  194—196,  295,  296 
conflicts,  43—45,  48,  50,  53, 177, 

j 8i  295  296 

1  cross,  38,  83,  84,  113,  254—256 

delight  in  the  word,  26,  27,  147, 

202,  203,  230,  231,  235,  264 

encouragement.  See  Encourage- 


ment. 


—  131 


liberty  in  the  ways  of  God,  55, 

56,74-75 

love  of  the  brethren,  98,  99, 129 


need  of  mercy,  198,  199 

persecutions,   38,   83,  112, 

140,  254,  255,  262 

■ — -  plea  for  mercy,  148,  199 

portion,  91,  92,  174,  175 


127 


298 


INDEX. 


Believer's  praises.     See  Praise. 

prayers.     See  Prayer. 

preciousness  in  sight  of  God,  232 

prospects,  98 

resolutions,  166 — 108 

security,  142,  150—152 

steadfastness,  54,  138,255,  256, 

270,  271 

trials  of  faith,  134—  130,  190—198 

walk.  297—299  _ 

Bernard  quoted,  57,  75  n.  137 
Beza  referred  to,  20 
Bondage,  spirit  of,  267 
Boston  quoted,  30 
Bradford's  Letters,  244  n. 

referred  to.  236  n. 

Brainerd's  Life.  229,230—232 
Brooke's  Works,  49  n. 
Buchanan,  Rev.  Dr.,  referred  to,  207  n. 
Bunyan  quoted,  03,  06,  98,  208 


Cadogan,  Life  of,  241  n. 

Calvin  on  Psalm  cxix.  quoted,  Pref.  vi.  n. 

Calvin's  Institutes  referred  to,  106  n. 

Cecil  quoted,  185,  208  n. 

Character  of  God.     See  God. 

his  judgments.  See  Judg- 
ments. 

his  testimonies.  See  Testi- 
monies. 

Characteristics  of  Psalm  cxix.     Pref.  v. 

Charnock  quoted,  111 

Choice  of  the  Gospel,  51—53,  287—289 

cost  counted,  254,  255 

help  in  making,  288 

of  Mary,  51 

of  Paul,  51,  97 

Christians.     See  Believers. 

love  of  early,  129 

their  trials,  98 

Cicero  quoted,  29 

Circumstances  of  temptation.  See  Tempta- 
tion. 

Cleansing  power  of  the  word.     See  Word. 

Cleaving  to  God,  53—55,  142, 143, 255, 256 

Collatia,  people  of,  76  n. 

Comfort  of  Word,  82,  83 

Coming  of  Christ,  believer  looking  for,  133, 
134,  130,221,209,292 

Compassion  to  sinners,  85 — 87,  221 — 224, 
252—254,  250—258 

Condition  of  the  believer.     See  Believer. 

Confession  of  Christ.     Sec  Believer. 

— comfort  of,  73 

young  persons  encouraged   to, 

76,77 

Confidence,  Christian.     See  Believer. 

1 —  distinguished  from  pharisaical, 

195 

dvin<r  hours,    134,    172—174, 

234,  244,  247 

excitement  to,  120—122 

Conflict,  spiritual.     See  Believer. 


Conformity  to  the  world,  182—185 

danger  of,  99,  100.  183,  184 

deceitful ness  of,  183 

Confusion  of  enemies,  prayer  for,  127 — 129, 

139,  140,  200—202 
Conscience,  194 

good,  194—196 

scrupulous,  105—109,  167,282 

seared,  113 — 115 

tender,  103 

unenlightened,  109 

Consideration.  93 — 35 

God's,  of  his  people,  258 

Contrition,  sweetness  of,  49,  67 
Conversation,  daily,  73 

religious,  48,  72,  73 

Conversion  of  Jews,  140 
world,  ibid. 


Convictions,  immediate  attention  to,  95,  96 
Corruption  of  nature,  11,  18 

from  youth,  18 

Counsel  of  Christ.     See  Jesus  Christ. 
word,  40—43 


Covenant  of  grace,  emblem  of,  145 
Covetousness,  60,  01 

danger  of,  00,  61 

mortification  of.  ibid. 


Cowper,  Bp.  quoted,  Pref.  vii.  n. 
W.  quoted,  180  n. 


Cranmer  quoted,  203  n. 
Creation  of  man,  119 
end  of,  119,  120 

new,  on  heart,  11,  12,  120 

works  of.  144 — 140 


Cross,  taken  up.     See  Believer. 

of  Christ.     See  Jesus  Christ. 

power  of,  158 

Curse  of  sin,  22 

Cyprian's  Epistles  quoted,  78  n.  257  n 

D 

Danger,  temporal,  172,  173 

of  pride,  30 — 38 

of  prosperity,  109,  110 

of  self-confidence,  188,  189 

of  walking  in  our  own  light,  42 

of  worldly  conformity.     See  Con- 
formity. 

Daniel  in  Babylon,  19,  39,  240 
—  snare  laid  for,  172 
steadfastness,  ibid. 


D'Aubigm';,  Hist,  of  Reformation,  200  n. 

294  n. 
David,  character  of,  Pref.  iii — iv. 

awe  of  God's  word,  202 

concern  for  his  honor,  05 

dying  advice  to  Solomon,  40  n. 

dying  consolations,  134 

fear  of  temptation,  02 

■  life  endangered,  172 

persecutions,  39,  202 

praises,  times  of,  98,  99,  267 

prayer,  habit  of,  2-10,  242 

promise  secured,  259.  260 


INDEX. 


299 


David,  submission  of,  123 

wisdom,  156,  157 

Deadncss  in  prayer,  143 

Deceitfulness  of  worldly  conformity.     See 

Conformity. 
Defilement,  encouragement  under,  10 
Delight,  spiritual,  59,  00,  389—292 

in  the  ways  of  God,  29,  30,  G7,  77, 

78,  87,  88 

in  the  Word  of  God.    See  Believer. 

Deliverance  from  trial,  217,  218 

■ from  vain  thoughts,  179,  180 

of  children  of  Israel,  85,  2.0 

dtluge,  record  of,  85 

Desertion,  state  of,  17 — 19 

causes  of,  18 

encouragements  under,    18,    19, 

196,  197 

Jesus   Christ   in   state   of.     See 

Jesus  Christ. 

Desire,  spiritual,  34,  35,  67—69,  210—212 

hindrances  to,  35 

object  of,  134—136 

Difference  between  God's  people  and  the 
world,  185—191 

Diodati  quoted,  101 

Divine  teaching,  25,  32,  33,  46,  47,  48,  53, 
101,  112 

by  affliction,  115,  116 

■ blessing  of,  159,  160 

Dominion  of  sin,  214 — 216 

Dying  hour,  confidence  in.  See  Confi- 
dence. 

— preparation  for,  172 

E 

Early  Christians.     See  Christians. 

rising,  240,  242 
Edwards'  (President),  resolution,  46  n. 

view  of  false  humility,  232  n. 

view  of  Psalm  cxix.     Pref.  v.  n. 

Ejaculatory  prayer,  105  n.  239  n. 

Elijah's  zeal,  228 

Eli'sha's  faith,  245 

Emblem  of  the  covenant  of  grace,  145 

Emptiness  of  the  world,  152 

Encouragement  of  the  believer,  151 

—  to    confession   of   Christ, 


76,  77 


149 


—181 
End  of  creation 


■  under  the  cross,  38 

-  deadncss  of  prayer,  1 1 

-  defilement  of  sin,  10 

-  desertion.    See  Desertion. 

•  desire  spiritual,  67,  68 

■  love  of  the  brethren,  101 

•  under  failure  of  memory, 

■  to  perseverance,  57,  176 

•  under  power  of  sin,  49,  50 

•  to  praise,  268,  2(59 

to  return  to  God,  294,  296 

■  under  vain  thoughts,  178 

See  Creation. 


Enemies,   prayer    for  confusion  of.     See 

Confusion. 
Enmity  to  the  people  of  God,  128,  151,  244 
overruled  for  good,  112,   113,  255, 

256 
Enthusiasm,  209,  210 
Krror  of  heart,  36,  190 
Eternity,  nearness  of,  173 
Evangelical  religion,  happiness  of.  Pref  v. 

77,78 
Example  of  Jesus  Christ.     See  Jesus. 
Excitement  to  Christian  confidence.     See 

Confidence. 
Expectations  of  faith,  30,  31,  55 
Experience   of   Old    Testament   believers, 

Pref.  iii.  iv.  64,  219 
identical  with  New  Testament, 

Pref.  iii.  iv.  271 

of  Jacob.     See  Jacob. 

of  Job.     See  Job. 

of  Jonah.     See  Jonah. 

of  Paul.     See  Paul. 

witness  of  the  truth  of  Scrip- 
ture, 260,  261 
Extension  of  the  kingdom  of  Christ,  146 


Faith,  actings  of,  80,  270,  277 

ground  of,  146 

practical  principle,  270,  274 

trembling,  271,  272 

trials  of.     See  Trials. 

in  the  commandments,  109 

promise,  103 — 105,  125  n. 

of  Old   Testament  believers,  Pref. 

iii.  219 
Faithfulness  of  God.     See  God. 
False  humility.     See  Humility. 

ways,  162,  163,  203—205.  See  Lying. 

zeal.     See  Zeal. 

Favor,  sense  of,  92,  93,  124,  127,  212—214. 

See  Assurance. 
—  benefit  of,  220 

means  of  obtaining,  221 


Fear  of  God,  64 

of  God  consistent  with  assurance,  64, 

263  n. 

fruit  of  assurance,  134,  276  n. 

of  the  judgments  of  God,  191—193. 

Fellowship,  Christian,  99—101,  129—131 

worldly.     See  Conformity. 

First  love,  loss  of,  290,  291 
Forbearance,  Christian,  129—131 
Foreknowledge  of  God.     See  God. 
Forgiveness  of  God.     See  God. 
Foundation   of  the   word   of    God.      See 

Word. 
Franck,  Professor,  quoted,  28  n. 
Free-will  offerings,  170 — 172 
Fulness  of  Scripture.     See  Word. 

G 

Galatian  churches,  error  of.  162,  234,  266 
Gardiner,  Col.,  referred  to.  262 


300 


INDEX. 


Glover,  Martyr,  referred  to,  198  n. 
God,  his  character,  005 

faithfulness,  103—103,  121,  144, 

145 

■  foreknowledge,  1 45,  346 

forgiveness,  15 

goodness,  1 10— 1 12 

mercy,  101.  103 

righteousness,  005.  226 

anchangeabteness,  21,  145 

ways,  121.  182,  005.  226 

the  portion  of  his  people,  91,  90 

Good  conscience.    Sec  Conscience. 
Grace,  power  of,  13 — 15 

quickening.     See  Quickening. 

seasonable,  243,  014 

Gracious  uses  of  affliction.     See  Affliction. 
Green  ham,  referred  to.  105  n.  178  n 
Gregory  Nazienzen,  referred  to,  50  n. 
Grionshawe's  Life,  referred  to,  160  n. 
Gurnal,  quoted,  147  n. 


II 


Habitual  actings  of  faith,  070 
Halyburton's  Life,  Pref.  v.  n. 

Happiness  of  religion,  Pref.  iii.  /  /,  78 

Harmony  of  Scripture,  14,  15 

Hatred  of  sin,  162,  L63,  204,  005.  264—266 

Heart,  tender,  114 

Heaven,  service  of,  71.  054,  009 

Helps  to  Memory,  30 

Henry,  P.  catholic  rule  of.  109  n. 

- views  of  Psalm  cxix.  Pref.  vi. 

Hervej  quoted.  155  n. 
Hess,  Antistes,  referred  to,  007  a. 
Hiding  of  word  in  the  heart.     See  Word. 
Hiding-place,    Jesus    Christ.      See    Jesus 

Christ. 
Hindrances  to  the  li^lit  o(  the  Gospel,  207, 

208 

love  of  the  brethren,  109 

prayer,  281 

progress,  55,  106 

History  of  the  Bible,  importance  of,  83,  84 
Holiness  of  the  word.     See  Word. 
Hope.  Christian,  135,  130 

fruit  of  faith,  071 

practical  principle,  071,  075 

in  God's  salvation.  071 — 075 

in    Cod's   word,  SO,  81,   135,  13G, 

182,010,  243 

Jesus  Christ  the  Christian's.  186 


Home,  Bishop,  quoted,  9,  28  n.  030.  2T8 
Home.  Harlwell.  quoted,  Pref.  vi. 
Horslev,  Bishop,  quoted,  10  n.  192  n. 
Howe,  quoted,  Hi  n.  131 
Humility.  17 

false,  232 

Hypocrisy.  15,  16,  131—131,  004,  205 


Identity  of  experience  of  Old   and   New 

Testaments.     Sec  Experience. 


Illumination,  Divine.     See  Teaching. 
Inability,  moral,  14 

Indifference  to  the  wonders  of  the  Bible,  207 
Indwelling  sin.     See  Believer's  Conflicts. 
encouragement  under.    See 


Encouragement. 
Infidelity,  preservation  against,  156,  260 
Integrity,  Christian,  132 — 134 
Intercession  of  the  Spirit.  07 
Interest,  personal,  in  Christ,  69,  70 

-  in  the  promise.     See  Promises. 


Isaiah  liii.  1  IS  n 

Israel,  Children  of,  their  exodus,  S5,  260 

manna,  001 


Jacob's  dying  hour,  134 

—  experience,  103,  104 
faith  in  the  promises,  81 


Jephthah's  vow,  166 
Jerome  quoted,  114 
Jesus  Christ,  advocacy  of,   171,  179,  180, 
188,238,  Oil.  24*— 251,  281 

jrovernment  of,  033 


Jesus's  compassion  for  sinners,  165,  257 

conflicts,  50,  196 

counsel,  190 

—  delight  in  his  work,  60,  211 

example,  00,  09.  76,  84,  113,  12S, 


170,  010.009.  031,030,040,  045 

perseverance,  5 1 

prayers,  107.  108,  240,  241,  257 

preaching,  26 

reproach," 39,  83.  030 

sufferings,  38.  39.  87,  138,  248 

support,  50,  89,  045 

sympathy,  138,  168,  235,  248,  249 

zeal.  00*9,  057 

Jesus  Christ,  the  Christian's  hiding-place, 

181,  ISO 

hope,  186 

portion,  91,  92 

shepherd,  295 

surety,  195,  196 


Jewish  Expositor  quoted,  207  n. 
Rabbi,  118  n. 


.lews,  conversion  of,  146 

reverence  for  the  word  of  God,  259  n. 

Joash,  his  history,  260 
Job's  affliction,  97,  137,  138 

conflicts,  211 

resignation,  123,  137 

steadfastness,  138 

Jonah's  experience.  111! 

Joseph  referred  to,  19,  447 

Josiah  referred  to,  447 

Judas  referred  to,  132 

Judgment,  good,  the  gift  of  God,  105 

of  God,  011 

executed  upon  the  ungodly,  189, 

—191,201,000 
subjects  of  praise,  85,  99,  100, 

268,  009 


INDEX. 


301 


Keeping   the   te=timonies,   10,  11,  12 — 15, 

207.  208,  240,  276,  280 
Kingdom  of  Christ,  extension  of,  146 
Knowledge,  spiritual.  105 — 109.     See  Un- 
derstanding. 


Law  of  God.  love  to.  154,  155,  258,  269— 

271.276—280 
Law  of  God,  spirituality  of,  152,  153,  203, 

204 
Leighton  quoted,  139,  140,  151 
Liberty  of  the  ways  of  God,  74.  75 
Lies  against  the  people  of  God,  112,  113 
Life  spiritual,  127,  237.  293,  294 
Light  of  the  Spirit.  209.  310 
— Word,  164—166,  208— 

210 

danger  of  walking  in  our  own,  42 

hindrances  to,  208,  209 

Liturgy  referred  to,  268 

Livy  quoted,  76  n. 

Locke  quoted,  230 

Love  of  the  brethren.     See  Believer. 

law.     See  Law. 

constraining.  32.  270 

Luther  quoted.  Pref.  vii.  n.  67  n.  147  n.  157 

n.  383  n.  293  n. 

resistance  of  temptation,  239  n. 

at  school,  115 

supplication,  spirit  of.  239  n.  242  n 

Lying  ways.  50,  51,  264 — 266 

origin  of,  51 

resistance  of.  2Gj 

M 

Man,  creation  of.     See  Creation. 

redemption  of     See  Redemption. 

Manton,  Dr.  referred  to,  4G  n. 

Martyn,  H.  quoted.  Pref  vii.  n.  (2,)  154  n. 

193  n.  300  n.  207  n.  230.  257 
Martyrs  referred  to,  236  n. 
Marys  choice,  51 
Mather,  Cotton,  quoted,  73  n. 
Matthew,  ch.  xi.  ver  2^,  147  n. 
Meditation.  79.  80.  127,  138,  155—157.  242 
Mermrv,  encouragement   under   weakness 

of  26,  149 

helps  to,  30 

Mercv  of  God.     See  God. 

-  believer's  need  of,  198,  199 

great.  252.  253 

tender,  126.  127.  249 

Midnight  emplovment  and  support.  99 
Milner"  quoted,  131  n.  239  n.  242  n. 
Minister,  Christian,  character  of,  222 
Misery  of  sin.  22 
Missionary  encouragement,  146 

-  feelings.  223.  221 

Monica  quoted,  125  n. 
Moral  Inability.     See  Inability. 
Morning  Exercises  referred  to.  130 
Mortification  of  the  flesh,  99 
Moses's  zeal,  188 


N 

Name  of  God,  revealed,  89 

support  to  Jesus  from.      See  Jesus 

Christ. 

support  to  the  people  of  God  from, 


--    - 
Nature,  corruption  of.  11,  19 

renewal  of.  II.  12 

Nearness  of  eternity.  174 

of  God  to  his  people,  245,  246 

support  to  Jesus  from.    See  Jesus 

Christ. 
Night-season,  comfort  for,  88 — 89 

O 

Obedience,  christian,  12.  13 

happiness  of,  90,  91 

■  obligations  to,  12 

Offering,    free-will.     See   Free-will   Offer- 

i  .  .  _-  - 
Origen  quoted,  27  n. 
Owen,  (Dr.),  quoted,  20  n.  207  n.  263  n. 


Paul,  his  boldness  for  Christ.  76 

choice  of  the  gospel,  52.  97 

Christian  experience.  Pref.  iii.  iv. 

fervency  of  spirit,  55,  211 

pride.  temptation  I 

steadfastness,  172.  255 

tenderness  of  spirit.  222,  223 

ze-      HE 

Peace  of  the  gospel,  269 — 271 
Pearce.  life  of,  166  n. 
People  of  God.     See  Believer. 
Perfection,  christian.  277  n. 
Persecntion.     See  Believer. 

comfort  under,  140.  234—236 

how  to  abide.  83.  -4 


Perseverance  desired.  5" 

-  encouragement    to,   55.    169, 


175 


■  importance  of.  53.  64 

■  secured,  58,  175.  356 
test  of.  172—174 


Personal   interest  in  the  gospel.     See  In- 
terest. 
Peter's  denial  of  Christ,  258 

determination    to    confess    Christ, 


ibid. 


self-confidence.  188 


Philpot  referred  to.  *23  j  n. 
Pilgrim  s  Song,  87, 88 

spirit,  importance  of,  33,  34 


Pleasures  of  sin  contrasted.  77,  78 
Poor,  religion  of.  208,  209 
Portion  of  the  people  of  God,  91.  92 
Praise,  24.  25.  267—269.  284,  286 

acceptableness  or.  24 

encouragement  to,  267 — 269 

povt-rry  .  ;'.  21 

subjects  of.  C67.  268 

world  of.  269 


302 


INDEX. 


Prayer,  238— 240,  282,  2S3 

answers  to,  4(3,  105  n. 

dullness,  reason  of,  "239,  253 

ejaculation,  105  n.  239  n. 

object  of,  239  d. 

seasons  of,  240—213 

secret,  282 

example  of  Jesus  in.      See  Jesus 

Christ. 

tempt-ition  resisted  by,  239  n. 

Preciousness  of  the  believer.     See  Believer. 
Pride,  hateful  to  God,  36,  37 

spiritual,  temptation  to,  37  n. 

Princes,  persecution  of,  39,  262 
Progress,  Christian,  55,  5(i 
Promise  of  Spirit.     See  Spirit. 

tender  heart.     See  Heart. 

Promises,  interest   in,   how   distinguished, 

164—107 
pleading  in  prayer.  80,  81,  125, 

283,  284 
Prospects  of  believer.     See  Believer. 
Prosperiiy,  danger  of.  109,  110 
Psalm  xxii.  quoted,  87 
cxix.  view  of,  Pref.  v.  vi. 

Q 

Quickening  (Trace,  14,  44,  68,  69,  143,  144, 

243,  250,  254,  253.  254,  259 
power  of  the  word,  82, 148, 149 


II 


Rabbi,  Jewish,  118  n. 

Record  of  trials  of  God's  people,  235 

Redemption,  work  of,  120,  202,  205,  206— 

247 
Religion,  evangelical  happiness  of,  Pref.  v. 

77,78 

of  poor.     See  Poor. 

Religious  conversation.     See  Conversation. 
Reproach.     See  Jesus  Christ. 

of  the  Cross,  38,  39 

of  sin,  65,  6'6 

Resistance  of  temptation.     See  Temptation. 
Respect  to  the  Word  of  God.     See  Word. 
Reverence  to  the  Word.     See  Word. 
Righteous  character  of  God.     See  God. 

testimonies  of  God,  226, 236,  237 

of  the  ways  of  God,  122,  123 

Rising  early,  240,  241 
Rivet,  Dr.  referred  to,  115  n. 
Rutherford's  Letters  quoted,  82  n.  103  n. 


Sabbath  spirit,  happiness  of,  30 
Salvation,  what  it  is,  70,  71,  289,  290 

object  of  desire,  69 

personal  interest  in,  69,  70 

■ work  of.     See  Redemption. 

Saul  relerred  to,  132,  236 
Savage,  Mrs.  Preface  vi.  n. 
Scott  referred  to.  101  n.  106  n.  178  n.  242 
n.  250  n. 


Scriptures,  Holy.     See  WTord  of  God. 

Scrupulous  Conscience.     See  Conscience. 

Seas  in  of  Prayer.     See  Prayer. 

Seasonablcness  of  Grace.     See  Grace. 

Security  of  the  people  of  God.  See  Be- 
liever. 

Self-deception,  17,  29 

dedication.  166—168,  171,  172 

denial,  9ft;  99 

examination,  Pref.  iv.  v. 

Seneca  quoted,  74  n. 

Sense  of  favor.     See  Favor. 

Servant  of  God,  character  of,  64 

privilege  of,  201,  202 

Service  of  heaven.     See  Heaven. 

Shadrach  referred  to,  19,  262 

Simplicity,  Christian,  17 

Sin,   aggravation  of,  22 

conflict  with.     See  Believer. 

curse  of,  22 

dominion  of,  214 — 216 

misery  of,  22 

pleasures  of,  77,  78 

hateful  to  the  people  of  God,  204,  205, 

264—266 

Sincerity,  godly,  15,  16,  203 — 205 

Sorrow,  godly,  48 — 50 

worluly.     See  Affliction. 

Spirit,   intercession  of,  68 

light  of.     See  Light. 

promise  of,  10,  II,  47,  48 

Spiritual  aciivity.     See  Activity. 

bondage,  267 

life.     See  Life. 

light.     See  Light. 

pride.     See  Pride. 

understanding.     See  Understand- 


ing. 
Spirituality  of  the  law.     See  Law. 
State  of  the  wicked.     See  Wicked. 

world.      See  World. 

Steadfastness   of  the    believer.       Sec   Be- 
liever. 
Steel's  Antidote  to  distractions  quoted,  180 
Stranger,  character  of  Christ  as.    See  Jesus 

Christ. 

Christians,  39  n. 

Structure  of  Psalm  cxix.     Pref.  v. 
Submission  to  the  word  of  God,  157,  237, 

260,  261 
Sufferings   of  Jesus    Christ.      See    Jesus 

Christ. 
Sumner's  (Bp.)  Evidences  quoted,  74  n. 
Support  vouchsafed  to  Jesus  Christ  under 

sufferings.     See  Jesus  Christ. 
— to  people  of  God  under  trouble,  168 

170 

from  the  word  of  God.     See  Word. 

Surrender  of  all,  76  n.  168,  171 
Surety-hip  of  Jesus  Christ.       See  Jesus 

Christ. 
Sweetness  of  the  word.     See  Word. 

T 
Taylor  (Bp.)  quoted,  106  n. 


INDEX. 


303 


Teaching  of  God.     See  Divine  Teaching. 
• prayers  for,  24,   32,  45,  56,   58. 

101,  105,  111,  198 
Temptation,  circumstances  of,  62,  G3 
■ resistance  of,  62,  63,  139,  141 

178  n.  239  n. 

watchfulness  in,  63 

Tender  Conscience.     See  Conscience. 

he  irt,  promise  of.     See  Heart. 

mercies  of  Coil.     See  Mercy. 

Tertullian  quoted,  206  n 
Testimonies  of  God,  what,  10 
obedience  required  to,  10,  11 , 

276—280 
preciousness  of,  26,  27,  174, 

175 
Thomas  a  Kempis  quoted,  244 
Thoughts,  vain      See  Vain. 
Tlmatenings  of  the  word,  how  to  hear,  165 
Trials  of  faith,  136,  137,  138,  196—198 

of  the  world,  98 

deliverance  from,  217,  218 

Truth  of  God's  word.     See  Word. 
Gospel,  233,  234 

U 

Unbelief  rebuked,  103—105 

Unchangeableness  of  God.     See  God. 

Undefiled  way,  9 

privileges  of,  10 

Understanding,  spiritual,  118, 157,  160,  162 
237,238 

Unenlightened  Conscience.  See  Consci- 
ence. 

Ungodly,  duty  to,  257 

Upholding  grace,  186—189 

Usher  (Archbishop)  quoted,  286  n. 


Vain  thoughts,  1 76 

distress  of,  177 

thoughts  encouragement  under,  178 

—181 
Vanity  of  the  world,  62 

resistance  to,  63 

Venn,  Rev.  H.  quoted,  Pref.  vii. 
Vows,  Religious,  166,  168 
advantages  of,  167 

evangelical  character  of,  167 

VV 

Waiting  faith.     See  Trials  of  Faith. 
Walking  before  God.     See  Believer. 
Watchfulness,  importance  of,  62 
Ways  of  God,  Liberty  of.     See  Liberty. 


Ways  of  God,  pleasures  of,  77,  78 

■  lying.     See  False  Ways  and  Lying. 

Weariness  in  duties  consistent  with  grace, 
68 

Wholeness  of  heart,  10,  21,  92,  93,  113. 
See.  Integrity. 

Wicked,  character  of,  214,  251,  252 

compassion  due  to.  See  Compas- 
sion. 

— condition  of,  189—191,  251,  252 

Wisdom,  spiritual.  See  Spiritual  Under- 
standing. 

Word  of  God,  its  application  to  our  need. 
27,  82  n. 

authority  of,  155—157,  259, 

262,  263 

cleansing  power  of,   18,  19, 

230,  231 

Word,   delight  of  Believer.     See  Believer. 

foundation  of,  144—  146,  246,  247 

fulness  of,  47,  57,  351 

harmony  of,  14,  15 

hid  in  the  heart,  22,  23 

holiness  of,  157,  159,  230,  231 

hope  of  believer.     See  Hope. 

light  of.     See  Light. 

names  of,  Pref.  v   vi. 

—  quickening  power  of.     See  Quick- 


236 


267 


■  reverence  of,  144,  262 
riches  of,  179,  180,  202 

■  support  of,  80—82,  146,  147,  234— 

sweetness  of,  156 — 162 

truth  of.  246,  247,  256—258,  259— 


wonders  of,  32,  33,  205—207  n. 

Works  of  Creation.     See  Creation. 

new  creation,  11,  12,  119 

Redemption.     See  Redemption. 

World,  awful  state  of,  86,  87,  222,  223 

compassion  due  to,  190,  191,  222 

emptiness  of,  152 

Worldly  Conformity.     See  Conformity. 
sorrow.     See  Affliction. 


Young  Christian  encouraged,  270,  271 

warned,  251,  255 

persons  addressed,  76.  77 

Youth— corruption   of  heart'  from.      See 
Corruption. 


Zeal,  Christian,  200—202,  226—230,  257 
— -  false,  226,  227 


PREFACE. 


The  Writer  did  not  enjoy  the  privilege  of  personal  acquaintance  with 
the  subject  of  this  Memoir.  But  when  the  materials,  both  of  incident 
and  manuscript,  were  placed  in  his  hands,  he  could  not  but  feel  that 
many  subjects  of  valuable  interest  and  importance  might  be  brought 
out  with  advantage  to  the  church.  He  has  been  constrained  to  com- 
pensate for  the  paucity  of  incident  by  the  introduction  of  large  extracts 
from  her  writings  and  correspondence,  which,  however,  will  be  often 
found  to  afford  instructive  developments  of  the  character  of  her  mind, 
and  the  principles  of  her  profession.  If  he  should  be  thought,  by  the 
extension  of  bis  own  remarks,  to  have  occasionally  transgressed  the 
bounds  of  a  biographer,  he  can  only  cast  himself  upon  the  indulgence 
of  his  reader,  in  the  exercise  of  his  important  responsibility,  in  availing 
himself  of  this  opportunity  to  offer  a  few  suggestions  of  Christian  love 
upon  subjects  of  present  and  most  anxious  interest  in  the  church  of 
God. 

Such  as  his  work  is,  the  Writer  desires  to  commend  it  to  the  blessing 
of  the  great  Head  of  the  Church,  trusting  that  the  example  of  the 
highly-gifted  and  consecrated  character  here  set  forth,  may  reflect  the 
glory  of  His  adorable  name,  and  quicken  the  energies  of  those  who  bear 
that  name  upon  their  profession,  to  aspire  to  a  more  elevated  standard 
of  Christian  devotedness  and  privilege. 
Old  Newton  Vicarage,  j 
July  16,  1832.  \ 


ADVERTISEMENT 


SECOND    EDITION. 


The  interest  that  has  been  excited  by  the  following  Memoir,  has  in- 
duced the  Writer,  after  having  exhausted  the  materials  with  which  he 
had  been  previously  furnished,  to  investigate  fresh  sources  of  informa- 
tion, by  which  he  might  bring  forth  the  proper  individualities  of  Miss 
Graham's  character,  and  the  circumstantials  of  her  life  into  more  dis- 
tinct and  detailed  exhibition.  This  object  he  has  been  enabled  to  ac- 
complish, by  a  selection  from  her  own  letters,  as  well  as  from  com- 
munications readily  furnished  by  her  family  and  friends.  He  has  added 
also  a  few  of  such  extracts  from  her  manuscript,  as  were  likely  to  be 
generally  acceptable,  and  prefixed  a  portrait,  taken  about  four  years 
before  her  death,  which  it  was  thought  would  increase  the  interest  of 
the  work.  He  now  once  more  commits  it  to  God  and  his  church,  with 
the  desire  that  it  may  reflect — not  the  honor  of  the  creature — but  the 
glory  of  the  Saviour. 

Old  Newton  Vicarage,  j 
March  9,  1833.  \ 


CONTENTS, 


CHAPTER  I. 

PAGE 

Her  early  life  .........       7 


CHAPTER  II. 

Her  relapse  into  infidelity  14 

CHAPTER  III. 

General  sketch  of  Miss  Graham's  life — her    views  of 

study extensive   attainments and   active  devoted- 

ness  to  God      .........     22 

CHAPTER   IV. 

Further  extracts    from    her    writings    and    correspon- 
dence       ..........     48 

I.  On  the  great  doctrines  of  the  gospel       .         .         .49 

II.  On  subjects  of  theological  discussion        .         .         .GO 

III.  On  christian  experience  and  practical  religion        .     92 

IV.  On  miscellaneous  subjects  .....  138 


V1  CONTENTS. 


CHAPTER   V. 

Different  views  and  features  in  Miss  Graham's  charac- 

CHAPTER  VI. 

Her  illness  and  death 

CHAPTER  VII. 

Remarks 


.     160 


180 


205 


MEMOIR 


OF 


MISS  MARY  JANE  GRAHAM. 


CHAPTER   I 


HER   EARLY   LIFE. 


"  The  works  of  the  Lord  are  great ;  sought  out  of  all  them,  that 
have  pleasure  therein"1  Elevated  indeed  is  the  Christian's  pleas- 
ure2 in  "  seeking  out  the  great  works"  of  creation.  But  it  is  the 
work  of  "  redemption,"  which  mainly  attracts  his  delighted  contem- 
plation3— as  the  mirror  in  which  the  glory  of  his  God  and  Saviour 
is  most  fully  unveiled  before  him.  The  "  new  creation"4  on  the 
heart  of  man  is  one  grand  division  of  this  perfect  work  of  God  :  and 
often  does  its  display  of  "  the  beauty  of  holiness"  constrain  the 
world  to  a  reluctant  acknowledgment,  and  excite  the  church  to 
joyful  adoration — "  What  hath  God  wrought  !"5  For  not  only 
will  the  Redeemer's  glory  be  manifested  in  his  saints  at  the  blissful 
era  of  his  coming6 — not  only  will  they  then  be  seen  "  as  the  jewels"7 
of  his  everlasting  crown  ;  but  even  now  are  they  "  the  glory  of  his 
inheritance" — set  forth  for  the  conviction  of  the  world — "  that  they 
may  see,  and  know,  and  consider,  and  understand  together,  that 
the  hand  of  the  Lord  hath  done  this,  and  that  the  Holy  one  of 
Israel  hath  created  it."8 

It  is  the  object  of  the  following  sketch  to  bring  forth  to  view  one 
of  these  striking  manifestations  of  divine  power  and  grace,  and 
to  illustrate,  in  connection  with  tins  memorial,  some  of  those  edifying 
and  instructive  lessons  which  it  will  be  seen  to  present  before  us. 

Mary  Jane  Graham  was  born  in  London,  April  11, 1S03.  Her 
father  was  engaged  in  a  respectable  business,  from  which  he  retired 
a  few  years  before  his  daughter's  death  (and  chiefly  horn  regard  to 
her  delicate  health,)  to  the  village  of  Stoke  Fleming,  near  Dartmouth, 
Devon.     She  appears  to  have  been  the  subject  of  early  religious 

1  Psalm  cxi.  2.     Compare  Bishop  Home's  beautiful  note. 

■2  Ps.  xix.  1.     Compare  Rom.  1.  20.  3  ib.  cxi.  2,  with  3,  5,  9. 

4  2  Cor.  iv.  6 ;  v.  17.     Eph.  ii.  10.  s  Numbers  xxiii.  23. 

6  2  Thess.  i.  10.  i  Mai.  iii.  17.  8  Eph.i.  18.    Isa.  xli.  19,  20. 


8  MEMOIR    OF    MARY    JANE    GRAHAM. 

convictions.  At  the  age  of  seven  she  had  acquired  those  habits  of 
secret  prayer,  which  may  be  considered  a  favorable  mark  of  divine 
influence  upon  her  soul.  But  we  will  give  the  history  of  this  era 
of  her  life  in  her  own  words.  To  a  friend  who  had  evinced  some 
incredulity  of  the  genuineness  or  permanency  of  early  impressions 
of  religion,  she  thus  writes  : 

March,  20,  1827. 
1  You  appear,  my  dear  friend,  to  think  very  early  piety  too  won- 
derful a  thing  to  be  true.  It  is  wonderful — so  wonderful,  that,  when 
David  was  contemplating  the  starry  firmament,  he  was  drawn  for  a 
moment  from  his  meditation  on  the  wonders  he  there  beheld,  by  the 
still  greater  wonder  of ''  God's  ordaining  strength  out  of  the  mouths 
of  babes  and  sucklings."1  But  David's  wonder  and  yours  were  of 
a  very  different  nature — he  wondered  and  adored.  Jesus,  too,  that 
"man  of  sorrows"  once  "rejoiced  in  spirit,"  because  God  "had  hid 
these  things  from  the  wise  and  prudent,  and  revealed  them  unto 
babes.  Even  so,  Father ;  for  so  it  seemed  good  in  thy  sight."2 
'  Even  so,  Lord  Jesus  ;  in  thy  rejoicing  will  I  too  rejoice  ;  let  the 
world  think  me  a  fool  or  an  enthusiast,  or  beside  myself,  as  they 
thought  thee.'     The  story  of  'Little  Henry    and    his   Bearer,' to 

which  I  believe  you  allude,  I  have  been  assured  by  Miss ,  is 

every  word  of  it  true.  Do  not  then  bring  upon  yourself  the  dreadful 
sin  of  limiting  the  power  of  the  Holy  One  of  Israel.  Jesus  has 
said,  "Suffer  little  children  to  come;"3  and  they  will  come,  if  he 
calls  them.  As  facts  are  the  strongest  of  all  proofs,  bear  with  me  a 
little  longer,  while  I  tell  you  briefly  the  history  of  a  child,  for  the 
truth  of  which  I  can  vouch.  I  knew  a  little  girl,  about  sixteen 
years  and  a  half  ago.  She  was  much  like  other  children,  as  full  of 
sin  and  vanity  as  ever  she  could  hold :  and  her  parents  had  not  as 
yet  taken  much  pains  to  talk  to  her  about  religion.  So  she  went 
on  in  the  way  of  her  own  evil  heart,  and  thought  herself  a  very 
good  little  girl,  because  she  said  her  prayers  every  night  and  mor- 
ning, and  was  not  more  passionate,  wilful,  and  perverse,  than  most 
of  her  young  companions.  The  God  of  love  did  not  think  this 
sinful  child  too  young  to  learn  of  Jesus.  He  so  ordered  it  about  the 
time  I  am  speaking  of,  when  she  was  just  seven  years  old,  that  she 
was  led  by  a  pious  servant  into  some  alms-houses  belonging  to 
Rowland  Hill,  who  had  just  been  preaching  in  them.  The  servant 
and  an  aged  woman  entered  into  a  long  conversation  together,  to 
which  the  little  girl  listened,  and  wondered  what  could  make  them 
like  to  talk  about  such  things.  But  at  the  close  of  it,  the  old  woman 
took  the  child  affectionately  by  the  hand,  and  said  to  her — '  My 
dear  child,  make  the  Lord  Jesus  your  friend  now  that  you  are  so 
young:  and  when  you  come  to  be  as  old  as  I  am,  He'll  never  leave 
you  nor  forsake  you.     God  the  Spirit  sent  these  simple  words  to  the 

1  Psalm  viii.  1 — 1. 

2  Luke  x.  CI.    This,  though  not  the  direct,  is  an  inclusive  meaning  of  the  declaration. 

3  Mark  x.  14. 


MEMOIR    OF    MARY    JANE    GRAHAM.  \) 

poor  sinful  child's  heart.  She  walked  home  in  silence  by  her 
nurse's  side,  thinking  how  she  could  get  Jesus  to  be  her  friend. 
Then  she  remembered  how  often  she  had  slighted  this  dear  Saviour ; 
how  she  had  read  of  him  in  the  Bible,  and  been  wearied  of  the 
subject :  how  she  had  heard  the  minister  preach  about  Jesus,  and 
wished  the  long  dry  sermon  over ;  how  she  had  said  prayers  to  Him 
without  minding  what  she  said;  how  she  had  passed  days,  weeks, 
and  months,  without  thinking  of  him  ;  how  she  had  loved  her  play, 
her  books,  and  her  toys,  and  her  play-fellows — all,  all  better  than 
Jesus.  Then  the  Holy  Spirit  convinced  her  of  sin.  She  saw  that 
no  one  good  thing  dwelt  in  her,  and  that  she  deserved  to  be  cast 
away  from  God  forever.  Would  Jesus  love  her  now  ?  Would  he 
ever  forgive  her?  She  feared  not;  but  she  would  try.  She  would 
make  herself  very  good,  and  then,  perhaps,  Jesus,  would  be  her 
friend.  But  the  more  this  little  girl  tried  to  be  good,  the  more  her 
naughty  heart  got  the  better  of  her ;  for  she  was  trying  in  her  own 
strength.  She  was  led  to  give  up  trying  in  that  way  ;  and  many 
long  nights  did  she  spend  in  praying  "  with  strong  crying  and 
tears"  to  Jesus  that  he  would  teach  her  how  to  get  her  sins  pardoned, 
and  make  her  fit  to  have  Him  for  her  friend.  Let  me  mention  it 
for  the  encouragement  of  those  who  seek  Jesus,  that  He  did  not  dis- 
dain to  listen  to  the  prayers  of  this  little  child.  He  put  it  into  her 
heart  to  read  the  Bible,  of  which,  though  she  understood  not  all,  yet 
she  gathered  enough  to  give  her  some  comfort.  One  clay  her 
attention  was  fixed  on  these  words — "The  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world."1  Now  something  that  could 
take  away  sin  was  just  what  this  little  girl  wanted  :  and  she  asked 
her  father  to  tell  her  who  this  Lamb  of  God  was.  He  explained  to 
her  this  precious  verse.  But  who  can  describe  the  raptures  which 
filled  the  bosom  of  this  little  child,  when  made  to  comprehend  that 
the  "  blood  of  Jesus  cleanseth  from  all  sin."  Now  she  fled  to  Jesus 
indeed.  Now  she  knew  that  He  had  loved  her,  and  given  himself 
for  her;  now  the  Spirit  of  God,  who  often  "chooseth  the  weak  and 
foolish  things  of  the  world,  to  confound  the  wise  and  mighty/'2 
"  shed  abroad  the  love  of  God  in  the  heart"3  of  a  weak  and  foolish 
child,  and  "filled  her  with  peace  and  joy  in  believing."4  She  had 
no  one  whom  she  could  talk  to  of  these  things.  But  she  held  sweet 
converse  with  her  reconciled  God  and  Father:  and  gladly  would 
she  have  quitted  this  life  to  go  and  dwell  with  Jesus.  Since  then 
she  has  spent  nearly  seventeen  years  of  mingled  happiness  and 
pain.  But  she  has  had  Jesus  for  her  friend ;  and  He  never  has, 
and  never  will  forsake  her.3  She  has  forsaken  Him  more  than 
once  for  a  season,  and  turned  to  follow  the  vain  things  of  the  world. 
But  her  Shepherd's  eye  has  been  over  her  in  her  wanderings,  and 
He  has  never  suffered  her  quite  to  depart  from  Him.  To  this  day, 
her  vain  and  treacherous  heart  is  continually  leading  her  to  provoke 
her  heavenly  friend.     "  He  visits  her  transgressions  with  the  rod, 

i  John  i.  29.  2  1  Cor.  i.  27.  3  Rom.  v.  5.  «  lb.  xv.  13.  5  Heb.  xui.  5. 


10  MEMOIR    OF    MARY    JANE    GRAHAM. 

and  her  iniquity  with  stripes ;"  but  he  has  sworn  never  to  "  take  his 
loving  kindness  from  her,  nor  to  suffer  his  faithfulness  to  fail."1 
She  is  constrained  to  acknowledge,  that  during  all  this  time  she  has 
never  done  one  thing  that  could  merit  God's  favor.  Free  grace, 
free  mercy,  are  all  her  song  ;  "  It  is  of  the  Lord's  mercy  she  has  not 
long  ago  been  consumed."2  She  is  quite  sure  she  could  never  have 
changed  her  own  heart.  No  ;  God  has  begun  the  good  work  in 
her,  and  he  must  carry  it  on ;  and  from  first  to  last,  let  glory  be 
ascribed  to  Him,  and  let  her  take  the  shame  and  confusion  to  herself. 
At  this  moment  she  desires  to  live,  if  she  may  be  made  the  means 
of  converting  one  sinner  to  Jesus  ;  but  if  not,  she  would  rather 
'•  depart  and  be  with  Christ,  which  is  far  better."  She  is  far  from 
despising  earthly  blessings.  Every  morsel  she  puts  into  her  mouth, 
the  very  air  she  breathes,  is  made  sweet  and  refreshing  by  the 
loving  hand  that  sends  it.  Once  there  was  a  curse  on  all  her 
earthly  blessings.  But  now  "  Christ  hath  redeemed  her  from  the 
curse  of  the  law,  being  made  a  curse  for  her."3  She  would  give  it 
as  her  living  experience,  and  leave  it  when  she  goes  hence  as  her 
dying  testimony,  that  there  is  nothing  worth  living  for  except  to 
know  Him,  and  see  others  come  to  Him,  and  wash  their  guilty 
souls  in  the  blood  of  the  Lamb.  God  has  given  her  the  blessing  of 
seeing  a  happy  change  take  place  in  some  of  the  dear  companions 
of  her  childhood  and  youth.  She  waits  upon  him  for  the  salvation 
of  the  rest ;  and  there  is  no  one,  whom  she  longs  after  more  ardently 
in  the  Lord,  than  that  dear  and  valued  friend  of  her  earliest  days, 
to  whom  this  letter  is  addressed  ;  and  to  whom  she  wishes  every 
spiritual  blessing,  that  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost  can  bestow,  nowr  and  for  evermore  :  Amen  and  Amen.' 

Some  apparent  discrepancy  may  be  observed  between  this  ex- 
quisitely beautiful  and  natural  letter  and  her  published  account  of 
this  important  crisis.4  Perhaps  some  readers  may  suspect  the  let- 
ter to  be  somewhat  tinctured  with  the  spirit  of  her  subsequent  ex- 
perience. Though,  however,  the  apprehensions  of  Divine  truth 
which  it  expresses,  were  indeed  clear  and  enlivening,  far  beyond  the 
average  of  spiritual  capacity  of  children  ;  yet  her  '  view  of  many  ol 
the  doctrines  of  Christianity,'  which  she  afterwards  so  fully  devel- 
oped and  so  richly  enjoyed,  was  at  this  time  '  very  indistinct.'5 
Doubtless  also  much  of  natural  feeling  and  excitement  was  min- 
gled  with  these  early  impressions  of  religion ;  while  what  was  of  a 
spiritual  character,  as  she  afterwards  discovered,  was  not  sufficient- 
ly grounded  upon  that  sense  of  universal  guilt  and  helplessness 
which  prostrates  the  sinner  at  the  foot  of  the  cross,  simply  depend- 
ent upon  a  free  salvation.6  This  superficial  cast  of  impression — 
without  invalidating  the  reality  of  a  Divine  change — will  ac- 
count for  the  instability  which  marked  her  early  course  in  the  ways 

i  Psalm  lxxxix.  32,  33.  2  Lam.  iii.  22.  3  Gal.  iii.  13. 

*  Test  ol'Truth.     By  Mary  Jane  Graham.     (Seeleys.)  s  Test  of  Truth. 

«  Test  of  Truth. 


MEMOIR    OF    MARY    JANE    GRAHAM.  11 

of  God.  From  her  own  history  we  learn  that  she  '  was  enabled  to 
walk  with  God  in  sincerity,  and  without  any  considerable  declen- 
sion during  the  greater  part  of  her  childhood,  and  the  commence- 
ment of  a  riper  age.'1  After  this  period,  however, !  more  than  once,' 
as  her  letter  informs  us,  she  '  forsook'  her  heavenly  Friend, '  turned 
to  follow  the  vain  things  of  the  world,'  and  "  went  on  frowardly  in 
the  way  of  her  own  heart" — "  leaning  to  her  own  understanding," 
and  led  captive  in  her  own  folly. 

Of  this  period  future  notice  will  be  given.  Meanwhile  we  revert 
to  her  early  years  as  spent  under  the  roof  of  her  parents  or  at  school. 
Her  parents  considered  her  virtues  as  those  of  every  day — that  is, 
habitual — and  not  merely  called  forth  on  particular  occasions. 
She  was  a  most  amiable,  affectionate,  and  dutiful  child,  seldom  need- 
ing correction,  tender-hearted  when  told  of  her  faults,  and  by  her 
general  kindness  of  disposition  attaching  all  the  members  of  the 
household  to  herself.  She  was  remarkably  free  from  selfishness ; 
always  ready  to  yield  to  her  companions,  even  to  deprive  herself  of 
what  she  valued.  Her  little  pocket-money  was  generally  reserved 
for  some  object  of  distress,  or  for  some  token  of  affection  to  a  friend. 

Her  quickness  of  mind  was  a  subject  of  early  observation.  Her 
reading  was  chiefly  obtained  by  attending  to  the  lessons  which  were 
given  to  her  brother,  then  preparing  for  school.  She  was  seldom 
seen  without  a  book  in  her  hand,  and  seemed  never  so  happy  as 
when  employing  herself  in  the  improvement  of  her  mind.  Yet 
this  thoughtful  cast  of  character  was  by  no  means  tinged  with  un- 
natural gloom.  In  all  the  harmless  games  of  childhood  none  of 
her  companions  excelled  her  in  playful  activity  ;2  while  in  the  midst 
of  her  cheerful  temperament,  it  was  abundantly  evident  that  the 
main  concern  of  religion  was  uppermost  in  her  mind.  '  I  recollect,'— 
her  cousin  writes, — '  that  when  were  quite  little  children,  she  made 
some  attempt  to  talk  to  me  about  religion — once  especially,  when 

we  were  sitting  behind  the  curtain  in  the  drawing  room  at . 

I  did  not  like  the  subject,  and  therefore  walked  away,  and  joined 
my  more  worldly-minded  companions.' 

Her  school  career  commenced  soon  after  she  was  seven  years  old. 
She  was  however  shortly  removed,  from  ill  health,  and  again,  about 
the  age  of  ten,  sent  to  a  school  of  a  different  kind.  Many  of  her 
companions,  who  survive  her,  will  probably  long  preserve  the  re- 
membrance of  that  peculiar  kindness  and  gentleness  of  spirit,  which 
combined  with  her  superior  powers.  One  of  them  remarks  her  great 
carefulness  to  screen,  as  far  as  it  was  lawful  to  do  so,  the  faults  of 
her  fellows,  and  her  anxiety  to  plead  for  them  when  in  disgrace: 
and  so  powerful  was  her  advocacy,  that  her  preceptress  was  con- 
strained to  remove  out  of  her  way,  when  her  judgment  compelled 
her  to  persevere  in  her  discipline.  In  all  the  school  difficulties,  she 
was  the  constant  resource,  ever  ready  and  willing  to  assist,  without 

»  Test  of  Truth. 

2  One  of  her  early  friends  however  remarks,  that  her  games  and  manner  of  amusing 
partook  more  of  imagination  and  of  genius  than  those  of  the  generality  of  children. 


12  MEMOIR    OF    MARY    JANE    GRAHAM. 

any  assumption  upon  the  ground  of  her  acknowledged  superiority. 
One  trait  of  peculiar  loveliness  was  here  exhibited,  (the  spirit  of 
which  was  marked  on  various  occasions  in  after-life,)  in  her  con- 
sideration of  any  of  her  companions,  who,  from  any  unfavorable 
causes,  might  appear  to  be  neglected.  These  were  the  objects  of 
her  particular  notice,  and  with  them  she  shared  all  her  little  indul- 
gences. 

Her  religious  impressions  appear  to  have  been  cherished  by  the 
familiar  exhortations  of  the  husband  of  her  preceptress,  and  by  de- 
votional exercises  with  those  of  her  companions,  who  were  living 
under  the  practical  influence  of  their  Christian  instruction.  To  one 
of  them  she  proposed  to  learn  every  day  a  portion  of  Scripture  in 
private,  and  to  repeat  it  to  each  other  when  they  retired  to  rest. 
At  this  time  she  committed  to  memory  the  whole  of  the  Prophecy 
of  Isaiah,  besides  other  portions  of  the  sacred  volume. 

At  the  age  of  twelve  her  delicate  health  again  occasioned  her  re- 
moval from  school.  Her  illness  lasted  for  about  two  months,  during 
which  time,  when  confined  upon  the  sofa,  she  committed  to  memory 
the  whole  Book  of  Psalms  Indeed  her  powers  of  memory  were 
of  an  extraordinary  order.  She  was  much  delighted  with  Milton's 
Paradise  Lost,  and  had  learnt  the  greater  part,  if  not  the  whole,  of 
that  magnificent  poem.  For  many  successive  mornings  she  re- 
peated to  her  father  most  correctly  upwards  of  three  hundred  lines 
each  morning.  Upon  her  recovery  from  illness  she  passed  several 
months  with  a  careful  servant  by  the  sea-side.  So  instinctive  were 
her  habits  of  active  usefulness,  that  she  employed  berself,  though 
only  in  her  thirteenth  year,  in  collecting  a  few  children  for  the  pur- 
pose of  instruction,  and  in  distributing  tracts.  In  returning  home 
to  her  parents,  she  enjoyed  witb  them  the  rich  and  responsible  priv- 
ilege of  the  ministry  of  the  late  Rev.  Samuel  Crovvther,  Vicar  of 
Christ  Church,  Newgate  Street— an  eminent  "watchman  of  Eph- 
raim,"  now  with  his  Cod.1  Under  his  faithful  and  affectionate  in- 
struction she  was  brought  to  the  ordinance  of  Confirmation  about 
the  age  of  sixteen,  and  publicly  "joined  herself  to  the  Lord  in  a 
perpetual  covenant  never  to  be  forgotten."2 

These  interesting  notices  of  Miss  Graham's  early  life  may  sug- 
gest a  few  profitable  remarks. 

Let  Christian  parents  be  excited  to  an  immediate  and  perse- 
vering discharge  of  their  anxious  responsibilities.  Early  im- 
pressions are  of  the  highest  moment  in  reference  to  the  future 
course  of  their  children.  Let  them  be  prayed  for,  expected,  cher- 
ished. They  cannot  be  too  early  or  too  urgent  in  presenting  (after 
the  example  of  the  believing  parents  of  old)  the  petition  of  the  angel 
of  the  covenant — "How  shall  we  order  the  child,  and  how  shall  wc 
do  unto  him?"3  They  can  scarcely  fix  the  precious  seed  too  soon 
into  the  fresh  soil.  Tbe  pure  simplicity  of  the  rudiments  of  the 
Gospel  is  specially  suited  to  the  dawn  of  infant  intelligence  ;  and 

1  Hosca  ix.  8.  2  Jeremiah  1.  5.  3  Judges  xiii.  13,  with  18. 


MEMOIR    OF    MARY    JANE    GRAHAM. 


13 


well  would  it  be,  if  our  children  should  never  be  able  to  recur  in 
after  life  to  the  time,  when  these  vital  truths  were  first  presented 
to  their  minds.  The  child's  intellect  opens  faster  than  is  commonly- 
considered.  The  first  impressions  often  retain  a  firm  and  perma- 
nent grasp  through  life.  And  abundantly  has  the  experience  of 
the  Church  testified — that  early  piety  is  eminent  piety.1 

It  may  appear  suspicious,  that  so  little  shade  is  discoverable 
upon  the  records  of  Miss  Graham's  childhood.  But  defects  can- 
not be  noticed,  where  they  were  not  observed.  Probably  our  own 
sphere  of  observation,  if  not  our  immediate  circle,  may  be  furnished 
with  similar  cases,  sufficient  to  preclude  an  unwarranted  incredu- 
lity. And  indeed  these  instances  often  afford  the  most  striking 
illustrations  of  the  total  depravity  of  the  fall.  For  while  Miss 
Graham  was  in  the  estimation  of  her  parents  all  that  their  fond 
hearts  could  wish — what  was  she  in  the  sight  of  God?  Self- 
knowledge  under  Divine  teaching  soon  discovered  to  her,  that 
under  this  attractive  garb  was  hid  the  mighty  principle  of  aliena- 
tion of  heart  from  God.  There  was  no  natural  preparation  for 
heavenly  influence.  It  was  only  a  more  lovely  appearance  of  the 
death  that  reigned  within.  Her  subsequent  expressions  therefore 
of  self-abhorrence  were  not  the  ebulitions  of  a  false  humility,  or  of 
misguided  fanaticism,  but  the  genuine  conviction  of  the  Spirit  of 
God  upon  her  heart. 

The  subject  of  our  history  suggests  also  the  importance  of  an 
early  excitement  of  the  principles  of  active  usefulness.  No  doubt 
Miss  Graham's  habits  of  early  activity  had  an  important  influence 
in  maturing  her  character  for  the  high  privilege  of  devoting  herself 
to  the  interests  of  her  fellow-creatures.  It  was  Cotton  Mather's 
practice  to  endeavor  to  enlarge  the  minds  of  his  children,  by  en- 
gaging them  daily  in  some  'Essay  to  do  good.'  He  encouraged 
and  commended  them,  when  he  saw  them  take  pleasure  in  it,  and 
never  failed  to  show  them  that  a  backwardness  would  subject  them 
to  his  displeasure.2  This  example  cannot  be  too  strongly  incul- 
cated. To  present  to  children  an  object  beyond  themselves,  would 
tend  much  to  counteract  the  natural  principle  of  selfishness,  so  bane- 
ful to  their  personal  happiness,  and  to  their  intellectual,  moral,  and 
spiritual  improvement.  At  the  same  time,  to  give  this  habit  its  full 
effectiveness,  it  is  necessary,  that  these  '  Essays  to  do  good,'  should 
be  acted  out  under  the  influence  of  self-denial,  in  the  relinquishment 
of  their  own  indulgences,  for  the  benefit  of  the  objects  of  their  kind 
consideration. 

1  '  Barker's  Parent's  Monitor'  gives  a  useful  digest  of  information  well  calculated  to 
nuide  the  instructor,  and  to  encourage  the  diligence  and  patient  perseverance  ot  parental 
faith.  The  principles  of  Christian  Education  are  brought  out  with  much  simplieitv 
and  practical  detail  in  the  valuable  and  well-known  works  of  Mrs.  Hoare  and  Mr. 
Babington,  which  cannot  be  too  highly  recommended.  Perhaps  the  most  full  and  inter- 
esting illustration  of  these  principles  will  be  found  in  the  Biographies  of  the  Henry  fam- 
ily, (Lives  of  P.  and  M.  Henry,  and  Mrs.  Savage  and  Hulton,)  by  Mr.  Williams,  of 
Shrewsbury,  and  a  valuable  volume  recently  published—1  Domestic  Portraiture' — con- 
taining the  records  of  several  of  the  late  Rev.  Legh  Richmond"*  children. 

2  See  Cotton  Mather's  Life,  abridged  by  Mr  Jemiinus.  It  is  published  also,  Vol.  I.  of 
an  admirable  series  of  Christian  Biography,  by  the  Religious  Tract  Society. 


CHAPTER   II. 


HER    RELAPSE    INTO    INFIDELITY. 

About  the  age  of  seventeen,  Miss  Graham's  mind  underwent  a 
most  extraordinary  revolution.  She  fell,  for  a  few  months,  from 
the  heavenly  atmosphere  of  communion  with  God,  into  the  dark 
and  dreary  regions  of  infidelity.  Allusion  has  already  been  made 
to  this  afflicting  circumstance,  in  her  letter.1  But  for  a  most  inter- 
esting and  graphic  detail,  the  reader  must  be  referred  to  her  own 
published  account;2  some  digest  of  which  will  here  be  given,  in 
order  to  connect  the  thread  of  her  history,  and  to  exhibit  a  clear 
view  of  one  of  the  most  important  eras  in  her  life. 

Miss  Graham's  mind  at  this  time  began  to  open  in  a  metaphys- 
ical form — unfavorable  to  a  simple  reception  of  truth.  And  this, 
connected  with  a  defective  apprehension  of  her  lost  state,  induced  a 
spirit  of  self-dependence — one  of  the  most  subtle  and  successful 
hindrances  to  the  Christian  life.3  Thus  was  the  way  opened  to  a 
secret  habit  of  backsliding  from  God.  The  foolish  vanities  of  the 
world  for  a  while  captivated  her  heart;  and  her  manners  were  re- 
marked to  be  like  those  of  other  thoughtless  girls  of  her  own  age. 
From  frivolity  she  sought  refuge  in  her  more  solid  intellectual  pur- 
suits. All  sources  of  self-gratification  within  her  power  were  re- 
sorted to  with  the  fruitless  attempt  of  obtaining  peace  in  a  course 
of  departure  from  God.  Wearied  at  length  with  disappointment, 
this  prodigal  child  "  began  to  be  in  want ;"  and  many  a  wishful 
eye  did  she  cast  towards  the  rich  provision  of  her  Father's  forsaken 
house.4  In  turning,  however,  to  religion  for  comfort,  she  found,  to 
use  her  own  words — '  Alas  !  I  had  no  religion  :  I  had  refused  to 
give  glory  to  the  Lord  my  God  ;  now  my  feet  were  left  to  stumble 
upon  the  dark  mountains.'5 

The  doctrine  of  the  Divinity  of  Christ  had  often  been  to  her,  (as 

1  '  She  liad  forsaken  him  more  than  once,'  evidently  includes  a  reference  to  this  history. 
In  the  recollection  however  of  her  complete  restoration,  she  added — '  He  has  never  suf- 
fered her  quite  (i.  c.  altogether  andjinall'j)  to  depart  from  Him.' 

2  Test  of  Truth. 

3  She  alludes  to  an  injury  which  her  own  mind,  in  common  (as  she  conceives)  with 
many  others,  had  received  from  adopting  Doddridge's  fonn  of  covenanting  with  God. 
(See  his  Rise  and  Progress.  Chapter  xvii.)  This  was  in  her  thirteenth  year.  Let  it  how- 
ever be  remembered,  that,  though  this  mode  of  dedication  may  have  frequently  ministered 
to  a  legal  spirit,  yet  it  by  no  means  necessarily  partakes  of  an  evangelical  character.  This 
"subscribing  of  the  hand  unto  the.  Lord,"  has  been  found  by  many  eminent  Christians, 
(as,  for  example,  Philip  Henry's  family,)  to  be  a  cord  of  love,  not  a  yoke  of  bondage.  A 
touching  and  expressive  record  of  this  character,  from  the  pen  and  heart  of  the  Rev.  R. 
Hall,  is  given  by  Dr.  Gregory.  Allusion  is  probably  made  to  it  as  an  acceptable  ordi- 
nance in  the  service  of  the  Gospel.    Isaiah  xliv.  3 — 5. 

*  Luke  xv.  14,  17.  5  Test  of  Truth. 


MEMOIR    OF    MARY    JANE    GRAHAM.  15 

to  many  other  minds  cast  into  the  same  mould)  an  occasion  of  per- 
plexity. Now  it  was  "  a  stone  of  stumbling,  and  a  rock  of  offence." 
Though  repeated  examination  had  fully  satisfied  her  that  it  was 
the  truth  of  the  Bible ;  yet  so  repulsive  was  it  to  her  proud  heart, 
that  she  was  led  from  thence  to  question  the  truth  of  the  Bible  it- 
self '  I  suspected' — said  she — '  that  a  system  of  religion  which  in- 
volved such  apparent  absurdities,  could  not  possibly  come  from  God. 
Determining  to  sift  the  matter  to  the  utmost,  I  eagerly  acquainted 
myself  with  the  arguments  for  and  against  Christianity.  My  un- 
derstanding was  convinced  that  the  Scriptures  were  Divine. 
But  my  heart  refused  to  receive  the  conviction.  The  more  my 
reason  was  compelled  to  assent  to  their  truth,  the  more  I  secretly 
disliked  the  doctrines  of  the  Bible.11 

Continued  resistance  to  convictions  was  the  natural  and  melan- 
choly result  of  this  inquiry.  She  determined  to  lay  the  subject 
aside  for  a  while,  still  '  persuading  herself  that  there  must  be  flaws 
in  the  evidence  of  so  strange  a  history,'  which  only  her  want  of  ma- 
turity of  judgment,  prevented  her  from  discovering.  Those  early 
religious  impressions,  that  usually  form  a  bulwark  against  infidelity, 
in  her  case  proved  a  stumbling-block  to  her  faith.  Ignorant  of  the 
native  bias  of  her  heart  against  the  Gospel,  she  considered  them  as 
the  effect  of  prejudice,  before  her  mind  had  been  intelligently  in- 
formed or  exercised.  She  now,  therefore,  determined  to  burst  her 
chains,  and  to  think  and  examine  for  herself. 

Hitherto  she  had  confined  her  perplexities  within  her  own  bosom  ; 
partly  dreading  the  influence  of  external  bias,  and  partly  fearing  to 
infuse  into  another's  mind  doubts  concerning  a  book,  which,  she 
could  not  conceal  from  herself,  might  after  all  be  true.  She  en- 
deavored now  to  strengthen  her  mind  by  pursuing  a  course  of  in- 
tellectual study,  with  the  direct  design  of  preserving  herself  from 
becoming  a  dupe  to  "cunningly-devised  fables."  And  here  she  did 
not  fail  subsequently  to  acknowledge  the  special  forbearance  and 
wisdom  of  her  Heavenly  Father.  Justly  might  He  have  deprived 
her  of  that  reason,  which  she  had  so  presumptuously  set  up  in  his 
own  place.  Yet  was  he  pleased  to  overrule  this  waywardness  of 
his  child,  as  an  ultimate  means  of  her  restoration,  in  applying  her 
course  of  mental  discipline  to  the  effectual  discovery  of  the  fallacies 
with  which  she  was  now  deluded. 

The  immediate  effect  however  of  these  studies  was  decidedly  in- 
jurious. Their  absorbing  interest  diverted  her  mind  from  the  main 
subject  of  inquiry  ;  while  they  proved  also  a  temporary  refuge 
against,  the  uneasy  disturbance  of  her  conscience.  Even  her  inter- 
vals of  reflection  were  loo  easily  soothed  by  the  indefinite  postpone- 
ment of  the  great  concern  to  "a  more  convenient  season."  Occa- 
sional convictions  were  indeed  felt,  but  without  any  permanent  or 
practical  influence. 

Through  the  Divine  mercy,  this  state  of  infatuation  did  not  prove 

1  Test  of  Truth. 


16  MEMOIR    OF    MARY    JANE    GRAHAM. 

of  long  duration.  After  a  few  months'  captivity,  she  was  brought, 
though  not  without  severe  conflict  of  mind,  to  the  full  light  and 
liberty  of  scriptural  truth.1  The  conviction  of  the  heing  of  a  God, 
in  her  darkest  moments  had  never  wholly  forsaken  her.  A  few 
hours'  contemplation  of  the  starry  heavens  darted  into  her  mind  a 
piercing  reflection  upon  her  stupidity  and  ingratitude,  in  what  she 
justly  called  an  '  unnatural  and  parricidal  attempt  to  banish  God 
from  his  own  creation,  to  depose  him  from  his  natural  supremacy 
over  her  heart.'1  Her  whole  life  now  appeared  to  her  (what  in- 
deed the  Scriptures  declare  it  to  be),  one  continued  act  of  sin 
and  folly.  Her  convictions,  however,  of  sin — being  wholly  un- 
connected with  any  discovery  of  the  way  of  forgiveness — natu- 
rally tended  to  despondency.  Every  fresh  sense  of  the  corrup- 
tion of  her  heart,  and  of  the  unsullied  purity  of  the  Divine  char- 
acter, brought  with  it  a  corresponding  sense  of  guilt.  She  could 
expect,  therefore,  nothing  but  punishment  proportioned  to  the  infi- 
nite sinfulness  of  her  offence.  She  could  not  conceive  the  consist- 
ency of  her  forgiveness  with  the  claims  of  Divine  justice ;  and  the 
alternative  of  her  eternal  punishment  seemed  even  less  dreadful 
than  the  supposition  of  any  inconsistency  in  Him,  who,  in  her  view, 
was  the  perfection  of  holiness.  'I  had  accniired' — she  remarked  — 
'such  a  perception  of  the  beauty  of  holiness,  that  the  thought  of  an 
unholy  God  was  worse  than  hell  to  me.  I  felt  that  I  had  rather 
God  should  pour  on  me  all  the  vials  of  his  wrath,  than  that,  car- 
ried away  by  an  unworthy  softness  and  weakness,  he  should  for- 
give, and  thereby  encourage  sin.  To  undergo  eternal  punishment 
was  horrible.  To  acknowledge  an  unholy  God  was  more  hor- 
rible.93 

As  her  last  expedient,  her  despised  Bible  was  brought  to  mind. 
And  '  how  different'— she  observes — '  was  the  temper  of  mind,  in 
which  I  now  addressed  myself  to  its  perusal,  from  that  in  which  1 
had  read  it  in  the  commencement  of  my  disbelief  of  Christianity  ! 
I  was  no  longer  a  proud  sophist,  triumphing  in  the  strength  and 
penetration  of  human  reason,  and  in  the  comprehensiveness  of  hu- 
man knowledge.  The  contemplation  of  my  own  ignorance,  weak- 
ness, and  wickedness,  had  laid  my  pride  in  the  dust.  My  eyes  were 
opened  to  view  myself  as  I  really  was — depraved  and  blinded  in 
my  reason,  judgment,  and  understanding.  And  this  is  thejtrocess, 
she  adds,  which  must  take  place  in  the  soul  of  every  man.  before 
he  can  pursue  the  search  after  truth  in  a  right  spirit.'4 

Her  interest  was  early  directed  to  the  promises  of  Divine  teaching 
to  the  sincere  inquirer  after  truth.  Their  suitableness  fixed  her 
attention.  Their  freeness  encouraged  her  heart.  "  Ask,  and  it 
shall  be  given  you  :  seek,  and  ye  shall  find.     He  giveth  his  Holy 

1  It  may  be  remarked,  that  severe  providential  afflictions  about  this  period  concurred 
with  the.exercises  of  her  own  mind,  to  awaken  her  mind  to  this  self-abasing  recollection 
of  her  fearful  departure  from  God. 

2  Test  of  Truth,  p.  75.     Compare  Romans  i.  20,  21,  28.  3   1b. 
'Test  of  Truth. 


MEMOIR    OF    MARY    JANE    GRAHAM.  17 

Spirit  to  them  that  ask  Him" — especially  arrested  her.1  She  deter- 
mined to  make  trial  of  them,  conceiving  that  their  fulfilment  in  her 
own  case  would  be  a  '  Test  of  the  Truth1  of  the  book,  which  held 
them  forth  for  her  acceptance.  Though  hindered  at  first  by  a  sense 
of  unworthiness,  she  ventured  to  apply  :  justly  considering  that 
whatever  might  be  her  apprehensions  of  her  own  demerit,  yet  a 
state  of  submission  and  desire  could  not  be  so  displeasing  to  God, 
as  one  of  carelessness  and  rebellion.2  But  the  description  of  this 
anxious  crisis  must  be  given  in  her  own  striking  words.  'Impelled 
by  these  reflections — fearful  and  uncertain,  but  with  uncontrollable, 
unutterable  longings,  I  directed  my  applications  '  To  the  ttnknown 
God?  O  my  Redeemer !  the  first  breathings  of  my  soul  were  not 
uttered  in  thy  name !  I  rushed  into  the  presence  of  my  Judge 
without  a  mediator.  But  doubtless  even  then  Thy  comeliness  was 
thrown  over  the  deformity  of  my  soul ;  and  the  eye  of  my  Father 
beheld  me  with  pity,  for  thy  dear  name's  sake.  My  prayer  ascen- 
ded up  to  heaven,  fragrant  with  the  incense  of  thy  merits  ;  though 
the  poor  wretch  who  offered  it  thought  to  please  God  by  leaving 
thee  out  of  it.'3 

In  this  prostration  of  soul,  she  continued  "watching  daily  at  her 
Lord's  gates,  waiting  at  the  posts  of  his  doors."  It  need  scarcely 
be  added — she  did  not  seek  in  vain.4  The  Divine  character  now 
appeared  before  her— not— as  before — in  its  consuming  holiness  ; 
but  in  the  combined  glory  of  holiness  and  love.  Her  apprehensions 
of  sin,  of  Christ,  and  of  the  whole  system  of  Christian  truth,  were 
now  irradiated  with  heavenly  light;  and  with  "simplicity  and 
godly  sincerity"  of  •'  heart,"  she  was  enabled  to  "  believe  unto  right- 
eousness.'' The  character  of  Christ,  as  a  proof  of  the  credibility 
of  the  Christian  revelation,  arrested  her  particular  attention.  A 
minute  scrutiny  of  His  spotless  life  was  most  satisfactory  in  its  re- 
sult.5 '  The  more,'  said  she,  '  I  studied  this  Divine  character,  the 
more  I  grew  up  as  it  were  into  its  simplicity  and  holiness,  the  more 
my  understanding  was  enabled  to  shake  off  those  slavish  and  sin- 
ful prejudices,  which  had  hindered  me  from  appreciating  its  excel- 
lence. Truly  his  words  were  clearer  to  me  "  than  my  necessary 
food" — He  was  my  "All  in  all."  I  did  not  want  to  have  any 
knowledge,  goodness,  or  strength,  independently  of  him.  I  had 
rather  be  "  accepted  in  the  Beloved,"  than  received  (had  that  been 

1  Luke  xi.  9 — 13.  The  drawing  out  of  this  argument  forms  the  first  part  of  the  '  Test 
of  Truth' — upon  which  a  venerable  clergyman  remarks — 'I  hope  I  have  been  for  many 
years  a  sailor  tor  this  promise.  But  I  never  before  felt  myself  so  intelligently  encouraged 
and  animated  to  persist  in  my  humble  petition  for  more  and  more  of  Divine  knowledge.' 
See  also  these  promises,  and  the  whole  subject  of  'The  Test  of  Truth.'  powerfully  illus- 
trated in  the  Bishop  of  Calcutta's  Lectures  on  the  Evidences  of  Christianity — Lecture  xix. 

2  Test  of  Truth. 

2  Ibid.  p.  ^7  It  may  he  asked — '  Where  was  all  that  knowledge  and  faith  expressed  at 
her  first  reception  of  the  Gospel  V  (See  her  letter,  p.  3-fi.)  But  in  fact,  her  infidelity 
was  a  black  cloud — intercepting  all  present  apprehensions  of  faith  and  intelligence. 
There  are  eminent  Christians  in  the  Church,  who  have  "entered  into  this  cloud,"  and 
whose  recollections  are  more  or  less  familiar  with  this  agonizing  but  triumphant  conflict. 

*  See  Proverbs  viii.  31,  35.     Isaiah  Ixiv.  5;  xlv.  19.    '  5  Test  of  Truth. 

2 


18 


MEMOIR    OF    MARY    JANE    GRAHAM. 


possible)  on  the  score  of  my  own  merits.  I  had  rather  walk,  lean- 
ing upon  his  arm,  than  have  a  stock  of  strength  given  me  to  per- 
form my  journey  alone.  To  learn,  as  a  fool,  of  Christ ;  this  was 
better  to  me  than  to  have  the  knowledge  of  an  angel  to  find  out 
things  for  myself.'1 

After  her  recovery  from  this  fearful  snare  of  Satan,  she  was  mer- 
cifully preserved  from  "  turning  again  to  folly,'"  and  led  forth  in 
"  the  path  of  the  just,"2  with  increasing  light,  strength,  and  estab- 
lishment. 'From  that,  moment' — she  adds — 'I  ceased  to  stumble 
at  the  doctrines  of  the  cross.  The  doctrines  of  Scripture,  which  had 
before  appeared  to  me  an  inexplicable  mass  of  confusion  and  con- 
tradiction, were  now  written  on  my  understanding  with  the  clear- 
ness of  a  sunbeam.  Above  all,  that  once  abhorred  doctrine  of  the 
Divinity  of  Christ  was  become  exceeding  precious  to  me.  The 
external  evidences  of  Christianity,  though  I  now  perceived  all  their 
force,  were  no  longer  necessary  to  my  conviction.  From  that  time' 
— she  concludes — '  I  have  continued  to  "  sit  at  the  feet  of  Jesus 
and  to  hear  his  word  ;"  taking  him  for  my  Teacher  and  Guide  in 
things  temporal  as  well  as  spiritual.  He  has  found  in  me  a  disciple 
so  slow  of  comprehension,  so  prone  to  forget  his  lessons,  and  to  act 
in  opposition  to  his  commands,  that,  were  he  not  infinitely  <c  meek 
and  lowly  in  heart,"  he  would  long  ago  have  cast  me  off  in  anger. 
But  he  still  continues  to  bear  with  me,  and  to  give  me  "  line  upon 
line,  and  precept  upon  precept."  And  I  am  certain  that  he  "  will 
never  leave  me,  nor  forsake  me  ;"  for,  though  I  am  variable  and 
inconstant,  "with  him  there  is  no  variableness,  neither  shadow  of 
turning."  '3 

The  writer  cannot  but  hope,  that  at  this  awful  crisis,  when  a 
moral  pestilence  (far  more  dreadful  than  the  late  cholera  visitation) 
is  stalking  through  the  land,  the  preceding  narrative  may  suggest 
seasonable  caution,  conviction,  and  encouragement  to  some,  espe- 
cially of  his  young  readers.  Let  them  mark  the  connection  of  the 
first  principles  of  infidelity,  with  the  exercise  of  the  understanding 
and  with  the  state  of  the  heart. 

1  This  is  not  a  solitary  instance  of  impression  from  the  contemplation  of  the  character 
of  Christ.  Even  Mr.  Chubb  must  have  felt  some  conviction,  when  he  describes  his  life 
'as  a  beautiful  picture  of  human  nature  in  its  native  purity  and  simplicity  ;  and  showing 
at  once  what  excellent  creatures  men  would  be,  when  under  the  influence  and  power  of 
that  Gospel  which  he  preached  unto  them.'  (True  Gospel,  p.  50.)  Rousseau's  exquisite 
contrast  between  Socrates  and  Christ  is  well  known,  concluding  with  the  remarkable  ac- 
knowledgment respecting  the  latter — 'The  inventor  of  such  a  personage  would  be  a 
more  astonishing  character  than  the  hero.'  Yet  could  this  man's  heart  resist  the  char  con- 
viction of  his  judgment — 'I  cannot' — he  subjoins — 'believe  the  Gospel.'  His  Confessions, 
however,  clearly  trace  his  unbelief  to  its  proper  cause — the  love  qf  sin.  See  John  iii.  19. 
20,  a  text  which  throws  more  light  upon  the  secrect  springs  of  infidelity,  than  whole 
volumes  that  have  been  written  upon  the  subject. 

2  Psalm  lxxxv.  8.         Prov.  iv.  1H. 

3  Test  of  Truth,  pp.  112 — 117.  The  extracts  given  from  this  interesting  little  work, 
will  be  sufficient  to  commend  it  to  the  reader's  attention,  as  the  production  of  an  author 
of  no  common  power,  and  deeply  imbued  with  the  glowing  principles  of  the  Gospel.  It 
will  remind  the  reader  of  some  of  Mr.  Scott's  painful  exercises  of  mind  described  in  his 
1  Porce  of  Truth  ;'  and  of  the  argument  so  successfully  handled  by  Bishop  Burnet  in  his 
disputations  with  Lord  Rochester. 


MEMOIR    OF    MARY    JANE    GRAHAM.  19 

Pride  of  intellect  in  Miss  Graham's  case,  was  evidently  one  main 
cause  of  her  departure  from  God.  When  her  mind  left  the  strong- 
hold of  faith,  her  scriptural  light,  which  could  only  be  apprehended 
through  spiritual  optics,  became  obscured,  until  she  was  gradually 
left  to  the  Egyptian  darkness  of  her  own  understanding.  And  this 
we  apprehend  to  be  a  very  usual  commencement  of  an  infidel 
course,  upon  principles  equally  opposed  to  reason  and  to  revelation. 
Man,  in  his  prurient  desire  to  pass  the  bounds  of  revelation,  forgets 
that  while  "  the  things  that  are  revealed  belong  to  us  and  to  our 
children,"  the  "  secret  things"  are  no  less  the  property  of  God.1 
As  he  has,  therefore,  reserved  them  for  himself,  this  "  intrusion 
into  the  things  which  we  have  not  seen,"  and  cannot  see,  is  the 
unhallowed  indulgence  of  a  "  fleshly  mind."2  The  extent  and  pre- 
cise boundaries  of  revelation  are  determined  by  infinite  wisdom ; 
and  could  we  discern  them  with  a  single  eye,  they  would  be  found 
equally  illustrative  of  a  high  regard  to  the  happiness  of  man.  A 
more  expanded  view  under  present  circumstances  would  only 
increase  instead  of  clearing  up  our  difficulties.  The  eye  would 
wander  over  the  field  of  infinite  space  with  a  disproportioned  power 
of  perception.  The  objects,  therefore,  would  be  less  distinctly  appre- 
hended ;  and  the  result  would  leave  us  more  restless  and  dissatis- 
fied, while  the  happy  influence  of  humility,  simplicity,  and  faith 
had  been  wholly  disregarded.  If  we  have  not  the  whole  view  before 
us,  let  it  suffice  that  we  have  all  that  is  needful  for  our  hapiness 
and  present  duty.  The  attempt  to  supply  what  we  conceive  to  be 
wanting,  by  the  conjectural  effort  of  reason,  would  be  to  subject 
"  vain  man"  to  his  Maker's  merited  rebuke — "  Who  is  this  that 
darkeneth  counsel  by  words  without  knowledge?"3  Every  step  of 
advance  beyond  the  divine  record  is  fraught  with  danger  and  uncer- 
tainty. "In  God's  light"  alone  "can  we  see  light."4  The  intel- 
lectual "  light  that  is  in  us,"  when  applied  by  the  pride  of  man  to 
the  contents  of  revelation—"  is  darkness ;  and  how  great  is  that 
darkness  !"3  Simple  faith,  therefore,  however  mistaken  or  despised, 
may  justly  be  deemed  the  highest  act  of  reason  ;  while  rational 
religion,  '  falsely  so  called,'  may  easily  be  proved  to  be  of  all 
schemes  the  most  irrational.6 

i  Deut.  xxix.  29.  2  Col.  ii.  18.  3  j0D.  xxxviii.  2. 

<  Psalm  xxxvi.  9.  s  Matt.  vi.  23,  with  1  Cor.  ii.  14. 

6  The  writer  cannot  forbear  to  add  some  admirable  remarks  from  an  unpublished  man- 
uscript of  Miss  Graham's,  shortly  to  be  noticed.  '  It  is  true  that  faith  compels  our  assent 
to  many  things  beyond  the  reach  of  reason,  even  of  the  renewed  reason.  But  this  im- 
plicit credence  is  itself  the  highest  and  noblest  exercise  of  the  understanding.  It  is  a 
reasonable  assent  to  the  testimony  of  One,  in  whom  we  repose  unlimited  confidence,  be- 
cause we  have  reasonable  grounds  for  concluding  him  to  be  infinitely  wiser  than  our- 
selves. An  exercise  of  the  reason  is  pre-supposed,  whereby  we  are  assured  that  the  Bible 
is  God's  testimony;  and  an  act  of  the  understanding,  whereby,  having  obtained  this  as- 
surance, we  infer,  that  every  word  of  the  Bible  must  be  true.  The  divine  philosophy  of 
faith,  then,  sets  out  upon  these  two  propositions.  The  first  an  assurance,  founded  in 
reason,  that  the  Bible  is  the  revelation  of  God.  Thesecond  an  inference,  equally  founded 
in  reason,  that  every  word  of  the  Bible  is  true;  and  must  therefore  be  taken  in  preference 
to  all  the  deductions  of  our  own  reason,  which  may  or  may  notbe  true.  Neither  of  these 
propositions  is  shaken  by  the  fact,  that  the  Bible  contains  many  things  which  we  do  not 


Z\J  MEMOIR    OF    MARY    JANE    GRAHAM. 

« We  would  add  a  few  words  upon  the  connection  of  infidelity  with 
the  state  of  the  heart.  We  are  not  exclusively  intellectual  beings. 
The  affections  so  materially  influence  the  judgment,  as  often  to 
incapacitate  it  for  the  accurate  discernment  of  truth.  The  natural 
bias  of  the  heart  is  to  sin,  and  consequently  to  infidelity,  the 
excuse  and  covering  for  sin.  The  point  at  issue  is,  whether  men 
shall  remain  the  servants  of  sin,  or  become  the  servants  of  God — 
whether  they  shall  be  degraded  as  sensual  beings,  or  raised  to  the 
elevation  of  intelligent  or  spiritual  existence.  Now,  as  the  Gospel 
stands  in  the  way  of  natural  indulgence,  it  must  be  removed.  So 
that  if  a  course  of  infidel  reading  or  intercourse  with  scoffers,  has 
not  furnished  the  necessary  arguments,  they  must  be  invented  from 
the  man's  own  heart.  The  danger  of  infidelity  is  not,  therefore, 
confined  to  the  ungodly  and  profane.  Every  unconverted  man 
must  secretly  wish  the  Bible  to  be  untrue  ;  and  under  this  bias  he 
will  (except  restrained  by  an  Almighty  power)  endeavor  to  prove  it 
untrue.  A  wrong  state  of  heart,  as  with  Miss  Graham,  gives  the 
power  and  advantage  to  this  active  and  malignant  principle.  In 
her  early  state  of  child-like  simplicity  she  would  have  been  safe. 
But  the  "fulfilment  of  the  desires  of  the  mind/'  probably  more  than 
of  "the  flesh,"1  combined  with  ignorance  of  "Satan's  devices," 
brought  her  into  his  snare  ;  and  she  was  "taken  captive  by  him 
at  his  will."2  Depending  upon  the  teaching  of  the  Spirit  of  God, 
our  "path"  in  divine  knowledge  will  be  "as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect,  day."3  And  'whenever' 
(as  an  original  and  powerful  writer  remarks)  he  opens  the  Scrip- 
tures, that  same  light  that  discovers  the  meaning,  will  not  fail  to 
affect  and  make  our  hearts  burn  within  us  with  the  sense  of  divine 
light,  authority,  and  power.  Of  this  the  experience  of  the  people 
of  God,  as  they  grow  in  knowledge,  furnishes  them  daily  with  new 
instances  ;  and  therefore  they  do  not  stumble  at  the  want  of  the 
present  sense  of  that  light,  but  are  quickened  to  diligence,  excited 
to  frequent  cries  for  opening  of  their  eyes,  that  they  may  under- 
stand the  wonders,  that  by  the  knowledge  of  other  parts  of  the 
world,  they  are  induced  to  believe  couched  in  those  parts,  which 
yet  they  know  not.'4 

understand ;  or  in  other  words,  that  God  may  know  many  things  that  we  do  not  know; 
that  many  things  may  appear  to  His  infinitely  holy  and  unclouded  understanding,  in  a 
very  different  light  from  that,  in  which  they  are  viewed  by  our  narrow  and  prejudiced 
minds.  When  the  first,  proposition  is  once  proved  to  the  entire  satisfaction  of  the  mind, 
the  second  must  follow  of  course.  Then  faith,  an  implicit,  child-like  faith,  becomes  the 
only  rational  mode  of  proceeding.  Every  departure  from  this  faith  is  a  departure  from 
reason;  an  insult  to  the  understanding;  a  violation  of  common  sense.  And  that  we  do 
make  such  departures,  only  tends  to  prove  that,  while  the  renewed  understanding  "con- 
sents to  the  law  of  God  that  it  is  holy,  just,  and  good/'  "the  law  of  sin,"  which  is  yet 
working  "in  our  members,"  occasionally  beclouds  and  perverts  it. 

'  F.ph.  ii.  3.  =2  2  Tim.  ii.  36,  3  prov.  iv.  18. 

4  Halyburton's  Essay  on   the   Nature   of  Faith.     To   the  same  purport  Mr.  Baxter 

writes:     '  I  think  that  in  the  hearing  and  reading  (of  the  Bible)  God's  Spirit  often  socon- 

currcth,  as  that  the  will  itself  should  be  touched  with  an  internal  gust  and  savor  of  the 

<Toodness  contained  in  the  doctrine,  and  at  the  same  time  the  understanding  with  an  in- 

lal  irradiation,  which  breeds  such  a  certain  apprehension  of  the  verity  of  it,  as  nature 


MEMOIR    OF    MARY    JANE    GRAHAM.  21 

One  further  remark  suggested  from  this  interesting  record  may- 
serve  to  prevent  unnecessary  distress  and  misconception.  Let  not 
Miss  Graham's  vivid  portraiture  of  her  own  feelings  and  views  be 
considered  as  a  general  standard,  as  if  the  same  intensity  of  mental 
exercise,  and  clearness  of  spiritual  perception,  were  the  exclusive 
evidences  of  a  sound  conversion  of  heart  to  God.  Self-renunciation, 
diligent  investigation  of  divine  truth,  and  a  conscientious  improve- 
ment of  the  light  vouchsafed,  are  indeed  indispensable  marks  of 
Christian  sincerity.  Yet  while  the  enjoyment  of  our  high  privileges 
will  vary  in  proportion  to  the  energy  of  these  holy  principles,  the 
measure  of  their  influence  is  almost  indefinitely  diversified  within 
the  precincts  of  the  true  church  of  God.  It  may  also  be  important 
to  observe,  that  many  of  Miss  Graham's  most  painful  trials  (such 
as  her  intellectual  pride)  arose  out  of  the  peculiar  form  of  her 
natural  character.  No  sympathy,  therefore,  can  be  expected,  or 
need  be  desired,  in  minds  cast  in  a  different  mould ;  and  any  effort 
to  excite  or  encourage  it,  for  the  purpose  of  establishing  an  ideal 
connection  with  this  object  of  attraction,  (which  would  probably  be 
unaccompanied  with  a  desire  to  imitate  the  spiritual  excellences  of 
the  proposed  model)  can  only  originate  in  deceit,  and  tend  to  self- 
delusion. 

gives  men  of  natural  principles.  And  I  am  persuaded  that  this,  increased  by  more  expe- 
rience and  love,  doth  hold  Christians  faster  to  Christ  than  naked  reasonings  could  do. 
And  were  it  not  for  this,  unlearned  ignorant  persons  were  still  in  danger  of  apostasy  by 
every  subtle  caviller  that  assaults  them.  And  I  believe  that  all  true  Christians  have  this 
kind  of  internal  knowledge,  from  a  suitableness  of  the  truth  and  goodness  of  the  Gospel 
to  their  now  quickened,  illuminated  and  sanctified  souls.'  More  Reasons  for  the  Chris- 
tian Religion,  in  reply  to  Lord  Herbert,  and  supplemental  to  his  great  work  in  defence 
of  Christianity,  (12  mo.  1672.  pp.  135,  l'SG.) 


CHAPTER    III. 


GENERAL     SKETCH     OF     MISS    GRAHAMS    LIFE — HER    VIEWS    OF 

STUDY EXTENSIVE     ATTAINMENTS    AND    ACTIVE     DEVOTED- 

NESS    TO    GOD. 

Miss  Graham  continued  to  reside  in  London  for  some  time  after 
her  deliverance  from  that  awful  delusion,  into  which  she  had  been 
permitted  to  fall.  The  remembrance,  however,  of  this  temporary 
apostacy  was  "ever  before  her"1  with  all  that  holy  shame  and  self- 
abasement,  which  attaches  to  the  "purified  conscience  of  the  par- 
doned sinner2 — humbling  her  in  the  dust,  while  yet  faith,  hope,  love, 
peace,  and  joy,  were  the  dominant  principles  in  her  soul.  Deeply 
also  did  she  feel  the  constraint  of  the  command  given  by  anticipa- 
tion to  a  backsliding  apostle — "  When  thou  art  converted  strengthen 
thy  brethren."3  It  was  the  great  object  of  her  'Test  of  Truth,'  to 
set  forth  her  own  case  as  a  beacon  of  warning,  an  example  of  en- 
couragement, and  a  monument  of  divine  grace,  for  the  special  use 
of  those  who  may  be  brought  into  the  same  seductive  atmosphere 
of  temptation.  There  is  reason  to  believe,  that  her  work  in  its 
original  form  produced  its  measure  of  conviction  upon  her  principal 
correspondent;  and  we  may  confidently  expect,  that  in  a  wider  cir- 
culation, an  answer  to  her  prayers  for  a  Divine  blessing  upon  it 
will  be  abundantly  manifested.  During  her  residence  in  London, 
the  ministry  of  the  Rev.  Watts  Wilkinson,  and  a  deep  study  of  the 
sacred  volume,  were  the  ordained  means  of  advancing  her  knowl- 
edge and  experience  of  Scriptural  truth.  Her  intellectual  habits 
were  a  source  of  much  gratification  to  her  ;  and  mainly  contributed, 
under  the  blessing  of  God,  to  form  her  character  into  a  mould  of 
solid  and  permanent  usefulness.  It  is.  however,  delightful  to  ob- 
serve her  Christian  simplicity  and  watchfulness,  to  subordinate  these 
valuable  enjoyments  to  the  primary  object  of  the  glory  of  God.  Of 
this  the  following  prayer,  found  among  her  papers,  will  furnish  an 
interesting  and  edifying  illustration. 

'  Before  study  of  any  kind,  remember  that  it  is  but  lost  labor  ex- 
cept the  Lord  bless  it. 

Summary  of  things  to  be  sought  of  God  before 

STUDY. 

c  I  desire  to  thank  thee,  my  God  and  Father  in  Christ  Jesus,  for 
this  and  every  other  opportunity  of  improvement  Thou  hast  given 
me.     May  the  opportunity  Thou  hasi  given  me  be  blest  of  Thee  ! 

i  Psalm  li.  3.  2  Ezckiel  xvi.  63.  »  Luke  xxii.  32. 


MEMOIR    OF    MARY    JANE    GRAHAM.  23 

Enable  me  to  receive  it  with  thanksgiving,  and  sanctify  it  to  me 
by  the  word  of  God  and  prayer.  Oh  let  me  know  nothing  but 
Jesus  Christ  and  Him  crucified;  and  other  things  just  so  far  as 
may  be  for  my  good  and  Thy  glory,  and  no  further.  I  would 
mourn  before  Thee  the  base  ingratitude  with  which  I  have  hitherto 
abused  my  time  and  talents,  by  loving  thy  gifts  more  than  Thee, 
and  seeking  myself,  not  Thee,  in  them.  Now  I  bring  all  my  things 
to  Thee ;  for  they  are  not  mine,  but  thine  own.  Take  that  ac- 
cursed thing  self  out  of  them  all,  and  condescend  to  use  them  for 
thy  glory.  I  thank  Thee  that  the  meanest  employment  is  accepta- 
ble in  Thy  sight,  when  done  in  the  name  of  the  Lord  Jesus.  May 
I  set  about  this,  in  His  name,  and  in  His  strength,  and  to  His 
glory !  May  I  not  once  seek  my  own  things  in  it,  but  the  things 
that  are  Jesus  Christ's  !  Let  me  no  longer  lean  to  my  own  un- 
derstanding ;  but  may  I  so  acknowledge  Thee  in  all  my  ways,  that 
Thou  mayest  establish  my  thoughts,  and  direct  my  paths !  Suffer 
me  not  to  be  wise  in  my  own  conceit,  nor  vainly  puffed  up  in  my 
fleshly  mind.  Make  me  to  cease  from  mine  own  wisdom.  Be 
Thou  my  wisdom. 

'  Holy  Lord  God  the  Spirit !  who  dividest  unto  every  man  sever- 
ally as  thou  wilt,  bless  such  of  my  studies,  and  in  such  a  degree  as 
may  be  most  to  thy  glory.  If  it  be  thy  will,  prepare  me  by  them 
for  the  work,  to  which  I  desire  thou  wouldest  call  and  separate  me.1 
I  commit  this  work  to  which  I  would  devote  myself,  into  Thy 
hands.  Prosper  it  or  not  as  Thou  seest  good.  Thy  will  be  done 
respecting  it ;  only  take  all  self-seeking  out  of  it  ;  get  Thyself 
glory,  Lord,  in  all  that  I  do,  and  keep  me  from  ever  wishing  to  rob 
Thee  of  Thy  glory.  Lord,  if  Thou  wilt  bless  me  abundantly,  grant 
that  in  whatever  Thou  givest  me,  I  may  remember  I  have  received 
it,  and  not  glory  as  if  I  had  not  received  it.  I  set  myself  to  this  em- 
ployment in  the  name  of  Jesus  :  may  I  have  fellowship  with  Him 
in  it !  Let  it  not  become  a  snare  to  me  ;  but  may  the  Lord,  who 
is  my  confidence,  preserve  my  foot  from  being  taken  in  this  net, 
which  has  so  often  entangled  me ! 

'O  Thou  glorifier  of  Jesus  !  take  of  the  things  that  are  His,  and 
show  them  unto  me,  and  unto  all  Thy  people,  with  such  light  and 
power,  that  our  wills,  desires,  and  affections  maybe  quite  swallowed 
up  in  His  love.  Let  us  have  no  will  but  Thy  most  holy  will.  Con- 
vince us  that  all  things  else  are  mere  dross  and  dung,  in  comparison 
with  that  most  excellent  knowledge  of  our  dear  Lord  and  Saviour 
Jesus  Christ,  which  do  thou  give  us  every  day  more  abundantly, 
making  us  to  know  the  love  of  Christ  which  passeth  knowledge. 
Even  so,  Holy  Spirit,  for  the  sake  of  Thy  great  mercies  in  Christ 
Jesus,  to  whom,  with  Thee  and  the  Father,  be  all  the  honor,  all 
the  praise,  and  all  the  glory,  now  and  for  ever.     Amen.' 

1  This  was  a  plan  which  lay  very  "near  her  heart,  for  the  gratuitous  instruction  of  the 
children  of  Missionaries,  and  of  Christians  in  reduced  circumstances,  with  a  view  to  qual- 
ify them  for  the  situation  of  teachers. 


24  MEMOIR    OF    MARY    JANE    GRAHAM. 

In  the  same  spirit,  an  extract  from  a  letter  to  a  young  friend  en- 
gaged in  the  work  of  tuition,  gives  the  following  sensible  advice, 
with  a  modest  reference  to  her  own  case. 

March  22,  1827. 

'You  ask  me  whether  I  think  study  is  wrong.  I  think,  on  the 
contrary,  if  we  study  with  a  view  to  the  glory  of  God,  it  becomes  a 
duty  to  do  so.  If  we  study  merely  to  please  ourselves,  I  think  it  is 
wrong.  Your  situation  seems  to  render  study  necessary  ;  and 
when  we  reflect  how  few  of  those  who  are  engaged  in  teaching,  are 
truly  pious,  it  ought  to  stir  us  up  to  the  best  improvement  of  our 
time  and  talents.  The  love  of  study  and  mental  amusements  has 
been  my  great  snare,  and  has  so  very  often  led  me  astray,  that  I 
have  been  tempted  to  give  it  up  altogether.  I  feel  thankful  to  God 
that  whenever  I  have  begun  to  make  some  progress  in  my  favorite 
study,  He  has  thwarted  my  attempt  to  excel  by  some  seasonable 
interruption,  a  fit  of  illness  or  some  domestic  trial.  But  when  I 
think,  how  very  useful  a  moderate  degree  of  mental  cultivation  may 
make  me,  and  particularly  that  it  seems  the  wa}f  of  usefulness  most 
suitable  to  me,  if  I  should  recover  my  strength,1  I  mean  to  resume 
it  as  soon  as  I  can  ;  and  I  hope  in  Christ,  through  whose  goodness 
every  opportunity  of  improvement  is  given,  that  he  will  not  suffer 
these  opportunities  to  become  hindrances  to  my  advancement  in  the 
knowledge  of  him.  Let  us  pray  to  be  taught  to  feel,  that  all 
earthly  knowledge  is  mere  dross  and  dung,  in  comparison  with  the 
most  excellent  knowledge  of  our  Lord  and  Saviour  Jesus  Christ; 
and  then  I  trust  we  may  pursue,  without  abusing  it,  only  taking 
care  never  to  neglect  any  present  duty,  or  any  spiritual  duty  for  it.' 

But  we  will  here  give  some  large  extracts  from  an  unpublished 
Treatise  '  On  the  Intellectual,  Moral,  and  Religious  uses  of  Mathe- 
matical Science,'  as  conveying  her  full  and  matured  sentiments 
upon  this  important  subject.2 

1  See  note  p.  303. 
2  We  subjoin  an  analysis  of  this  Manuscript,  which  will  give  some  view  of  the  extent, 
general  accuracy,  and  spiritual  character  of  Miss  Graham's  mind.  Introduction.  Chap- 
ter I.  The  Usefulness  of  Mathematics  in  learning  to  reason — Groundwork  of  Mathe- 
matical Sciences.  Art  of  stating  a  Question — Modes  of  Demonstration — Analysis — Con- 
nection— Art  of  Simplifying  Processes — Intermediate  principles.  Chapter  II.  The 
Beneficial  Influence  of  Mathematics  upon  some  parts  of  the  Intellectual  and  Moral  Char- 
acter— Attention — Abstraction — Penetrativeness  and  Invention — Arrangement — Moral 
Habits  of  Mind.  Chapter  III.  The  Disadvantages  of  Mathematical  Studies—  Engross- 
ing attention  of  the  Pursuit — Contempt  or  Mistrust  of  other  Evidence — Effect  on  the 
Imaginative  Faculties.  Chapter  IV.  The  advantage  of  Mathematical  Science,  and  of 
the  Cultivation  of  Reason  in  general,  considered  in  a  religious  point  of  view.  Chapter 
V.  A  review  of  the  Disadvantages  and  Temptations  to  which  the  religious  Student  is  ex- 
posed. In  the  Introduction  she  specifies  the  persons  for  whom  she  primarily  wrote, — 
'those  who,  in  the  ardor  of  their  pursuit  after  human  learning,  are  not  unmindful  of  its 
immeasurable  inferiority  to  "the  wisdom  which  is  from  above."  '  To  them' — she  re- 
marks— 'study  of  every  kind  presents  considerations  of  higher  import  than  even  t  he  in- 
ti  llectual  benefits  that  are  reaped  from  it.  The  introduction  of  religion  into  secular  mat- 
ters is  too  often  censured  as  impertinent  and  unseasonable;  and  many  will  think  it 
wholly  out  of  place  in  a  work  confessedly  on  science.  I  can  only  reply' — she  adds — '  by 
the  simple  confession,  that  I  should  grieve  to  be  acquainted  with  that  science,  which 
might  not,  under  God,  forward  in  some  way  or  other  the  grand  object  of  my  existence. 


MEMOIR    OF    MARY    JANE    GRAHAM.  25 

Speaking- of  study  generally,  she  marks  with  accurate  discrimina- 
tion, the  different  principles  of  the  wordly  and  the  Christian  student. 

'Many  and  varied  are  the  motives  hy  which  the  worldly  student 
is  actuated.  But  his  views  all  centre  in  some  way  or  other  in  his 
own  person.  Self-gratification,  self-advancement,  self-interest,  are 
mingled  with  them  all.  The  Christian  student  is  also  variously 
influenced.  But  he  has  learned  to  transfer  all  his  actions  to  another 
centre.  The  glory  of  his  reconciled  God  is  the  point  on  which 
they  all  turn,  the  compass  by  which  they  are  all  directed.  The 
outward  conduct  of  the  two  characters  may  present  many  points  of 
similarity.  Their  inward  intentions  are  totally  and  irreconcilably 
different.  The  intrinsic  excellence  of  science,  its  ennobling  influence 
upon  the  mind,  the  delights  that  are  to  be  enjoyed  in  the  pursuit  of 
it,  and  the  benefits  that  are  to  be  reaped  in  its  attainment; — these 
are  objects  common  to  the  man  of  the  world,  and  to  the  religious 
man.  But  mark  wherein  the  difference  consists.  With  the  former 
they  are  primary  objects  of  consideration  ;  the  latter  beholds  them 
only  in  a  secondary  point  of  view.  The  Christian  student  is  far 
from  despising  the  advantages  of  study.  He  has  felt  what  it  is  to 
thirst  after  knowledge,  and  he  possesses  a  keen  relish  for  the  pleas- 
ures of  intellect.  But  he  puts  all  these  considerations  away  from 
him  till  he  has  answered  a  question  of  higher  importance.  His 
first  inquiry  is — '  How  shall  I  study  for  God  l  How  shall  I  render 
my  acquirements  subservient  to  his  glory  V  If  he  cannot  answer 
the  question  to  his  complete  satisfaction,  the  uneasy  recurrence  of 
it  will  prove  a  continual  drawback  to  the  spirited  and  successful 
prosecution  of  his  studies.' 

Upon  a  very  prevalent,  misconception  upon  this  subject  she  gives 
the  following  just  remarks: — 

'It  has  been  too  much  the  practice  with  a  well-meaning  but 
injudicious  portion  of  the  religious  world,  to  decry  human  learning, 
as  if  it  were  a  thing  absolutely  unchristian  and  pernicious.  They 
attack  it  in  the  gross,  and  apply  to  it  all  that  the  Scripture  has  said 
concerning  "  the  wisdom  of  this  world."  They  appear  to  forget, 
that  these  censures  apply  not  to  the  use,  but  to  the  abuse,  of  human 
learning.  Those  who  "  lean  to  their  own  understandings,"  who  are 
"  wise  in  their  own  conceits,"  who  set  human  wisdom  in  the  place 
of  the  Holy  Ghost's  teaching — these  are  the  wise  and  learned,  of 
whom  the  Scripture  affirms,  that  the  things  of  the  kingdom  are  hid 
from  their  eyes.1      But  the  description   was  never  meant  for  the 

"Thou  shalt  teach  them  diligently  to  thy  children,  and  shalt  talk  of  them,  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  hy  the  way,  and  when  thou  liest  down, 
and  when  thou  risest  up."  (Deut.  vi.  7.)  These  are  the  "commands  of  God  concerning 
the  momentous  truths  of  Scripture.  They  leave  us  very  little  time  for  science,  indepen- 
dent of  religion.  Every  believer  in  the  Bible  will  endeavor  to  act  in  the  spirit  of  these 
words.  He  will  consider  that  time  as  lost,  which  is  spent  without  regard  to  eternity  ;  and 
that  learning  as  useless,  which  he  cannot  employ  in  subservience  to  heavenly  knowledge.' 
This  valuable  manuscript  was  written  about  two  years  before  her  death.  She  had  in- 
tended, during  her  last  illness,  to  have  revised  it  for  publication.  But  increasing  weak- 
ness, and  the  overwhelming  impressions  of  the  near  prospect  of  eternity,  compelled  her 
to  relinquish  her  design.  i  Matt.  xi.  ~b. 


26  MEMOIR    OF    MARY    JANE    GRAHAM. 

discouragement  of  those,  who  pursue  human  study  in  a  simple, 
child-like  dependence  upon  God.  It  sometimes  happens,  that  the 
young  convert,  full  of  religious  zeal,  and  possessed  with  some  vague 
and  ill-defined  notion  of  the  worthless  and  ensnaring  nature  of 
human  learning,  is  led  hy  a  mistaken  sense  of  duty  either  entirely 
to  abandon  it,  or  greatly  to  slacken  his  efforts  in  the  attainment  of 
it,  and  so  to  shut  himself  out  from  a  wide  field  of  future  usefulness.' 
Upon  the  lawfulness  of  study  she  draws  the  line  with  great  pre- 
cision and  Christian  simplicity. 

'  Does  the  time' — she  asks- — '  you  now  devote  to  study,  break  in 
upon  any  known  and  immediate  call  of  duty?     If  it  does,  your  way 
is  clearly  pointed  out.     No  prospect  of  future  good  can  justify  you 
in  the  neglect  of  present  duty.     Your  studies  must,  according  to 
circumstances,  be    wholly    abandoned,  or   laid    aside,  till    you    can 
resume  them  without  feeling  that  conscience  is  drawing  you  another 
way.     Perhaps  you  are  ready  to  exclaim,  that  ':  this  is  a  hard  say- 
ing."    You  cannot  contentedly  resign  or  postpone  your  hopes  of 
mental  improvement.     Still  less  can  you  consent  to  hazard  the  loss 
of  all  that  you  have  already  acquired.     Suffer  me  to  remind  you  of 
two  points  of  view,  in  which  it  imports  you  to  consider  this  question. 
'  I  readily  admit,  that  the  studies  of  wordly  men  may  be  success- 
ful, notwithstanding  the  evil  spirit  in   which  they  are  prosecuted. 
"They  have  their  reward."     But  nothing  that  you  do  can  prosper, 
without   the  divine  blessing.     This  must  be   the   crown   of  your 
undertakings,  or  you  labor  in  vain.     If  you  know  anything  of  the 
spirit  of  prayer,  you  make  it  your  constant  request,  that  all  your 
doings  may  prosper,  as  far  as  they  will  promote  the  glory  of  God, 
and  no  further.      In  answer,  then,  to  your  own  petition,  God  must 
withhold  his  blessing  from  your  most  laudable  employments,  if  they 
do  not  lie  in  the  direct  path  of  duty.     On  this  account  you  have  no 
rational  prospect  of  success.     If  you  do  succeed,  be  assured  that 
some  root  of  bitterness  will  spring  up  from  the  very  accomplishment 
of  your  purposes.     To  continue  your  studies,  therefore,  under  exist- 
ing circumstances,  would  be  to  subject  yourself  to  certain  vexation 
and  disappointment. 

{  On  the  other  hand,  I  would  remind  you,  that  if  you  simply 
attend  to  your  duty,  and  resolutely  forego  the  most  beloved  pursuits 
the  moment  they  come  into  competition  with  it,  there  is  no  fear  that 
you  should  lose  anything  by  such  conduct.  He  who  made  and 
who  preserves  your  intellectual  faculties,  can  surely  enable  them  to 
retain  anything  that  will  be  really  useful  to  you.  Your  small  stock 
of  knowledge  will,  with  his  blessing,  carry  you  further  than  the 
acquisition  of  the  whole  circle  of  human  science  could  do  without 
it.  We  may  affirm  of  intellectual  gains,  no  less  than  of  those 
which  are  gross  and  tangible,  that  "  a  little  that  a  righteous  man 
hath,  is  better  than  the  riches  of  many  wicked."1  We  are  com- 
manded to  "  be  careful  for  nothing,  but  in  everything  to  make  our 

1  Psalm  xxxvii.  1G. 


MEMOIR    OF    MARY    JANE    GRAHAM.  27 

requests  known  unto  God."1  You  may  therefore  in  faith  commit 
your  studies  and  acquirements  to  Him.  You  may  freely  ask,  and 
confidently  expect,  that  he  will  take  care  of  them  for  you,  and 
return  them  to  you,  whenever  they  shall  be  wanted  for  his  service.' 

The  lawfulness  of  study  being  proved,  its  expediency,  import- 
ance, and  responsibility  are  next  considered. 

'But  perhaps  the  contrary  to  all  this  is  your  case.  You  feel 
that  you  can  devote  a  certain  portion  of  your  time  to  study,  without 
infringing  upon  any  prior  and  more  imperious  demand  of  duty.  If 
it  be  thus  with  you,  your  studies  are  undoubtedly  lawful.  It  only 
remains  to  inquire,  how  far  they  may  be  expedient  for  you. 

'Of  this,  you  must  yourself  be  the  best  judge.     It  must  depend 
on  a  variety  of  circumstances — the  particular  bent  of  your  talent; 
the  opportunities  of  improvement  which  lie  within  your  reach  ; 
your  present  situation,  or  your  future  prospects  of  life.    Let  us  sup- 
pose that  all  or  any  of  these  combine  in  such  a  degree,  as  to  give 
you  reason  to  hope  that  your  studies  may  open  a  door  of  usefulness. 
I  shall  endeavor  to  convince  you,  that   no   fancied  dread  of  the 
snares  and  temptations  attendant  upon  human  learning  ought,  to 
deter  you  from  the  pursuit  of  it.     In  your  case  the  acquisitton  of 
knowledge  is  not  merely  a  permitted  employment,  but  a  positive 
duty.     God  has  made  nothing  in  vain.     He  has  given  us  nothing, 
which  we  may  not  use  to  his  glory.     This  we  admit  without  re- 
luctance   in    reference   to  every  minor    blessing,   with    which  his 
bounty  has  enriched  us.     We  acknowledge,  that  our  health,,  time, 
riches,  influence,  are  all  intrusted  to  us  for  God's  service,  and  ca- 
pable of  being  used  to  his  glory.     But  do  not  they  make  a  strange 
exception  to  this  general  admission,  who  so  roundly  assert  the  utter 
inefficiency  of  human  reasoning,  and  of  human  learning?     If  so 
many  things,  which  we  possess  in  common  with  unbelievers,  may 
yet  be  legitimately  improved  to  the  glory  of  God,  why  is  the  under- 
standing to  be  excepted?     Why  must  that  best  and  fairest  of  God's 
common  gifts  be  suffered  to  lie  waste,  only  because  it  is  a  common 
one?     None  can  deprecate  more  earnestly  than  I  do  the  idea,  that 
the  unassisted  light  of  human  reason  can  ever  make  us  wise  unto 
salvation.     But  shall  we  therefore  say,  that  the  reason  takes  no 
part  whatever  in  our  reception  of  truth  ?     Remember  that  he  who 
gives  you  spiritual  teaching  is  the  very  same  who  gave  you  this 
human  understanding.     He  gave  you  not  the  former  to  supersede 
and  overpower,  but  to  guide  and  enlighten,  the  latter.     Both  are 
alike  his  gifts;  and   though  the  one  is  inferior  to  the  other,  and 
useless  without  its  aid,  yet  we  must  neither  neglect  nor  despise 
him.     Nothing  that  he  gives  can  be  worthless.    So  much  for  rea- 
son itself.     And  as  for  those  parts  of  human  learning,  which  con- 
tribute to  strengthen  and  improve  this  faculty,  they  arc  also  given 
by   God;  means   which   he  has  adapted  to  the  fulfilment  "of  no 
ignoble  purpose.     We  are  just  as  much  bound  to  use  those  instru- 

1  Phil.  iv.  6. 


28  MEMOIR    OF    MARY    JANE    GRAHAM. 

merits,  which  Providence  has  placed  within  our  reach  for  the  culti- 
vation of  our  understanding?,  as  we  are  hound  to  attend  to  the 
culture  of  our  fields.  Nay,  unless  we  deny  that  our  minds  are  bet- 
ter things  than  our  fields,  we  are  more  called  upon  to  encourage 
the  growth  of  the  former  than  of  the  latter.  If  God  has  given  you 
superior  faculties,  and  the  means  of  improving  them,  there  cannot 
be  a  more  manifest  token,  that  he  intends  they  should  be  improved. 
The  parable  of  the  talents  is  never  more  fairly  exemplified,  than 
when,  in  the  way  of  duty,  we  go  and  trade  with  the  natural  abili- 
ties which  our  Divine  Master  has  distributed  to  us,  till  we  can 
bring  them  back  to  him  with  the  grateful  acknowledgment — -'Lord, 
thy  pound  hath  gained  ten  pounds."1 

'  If,  then,  you  are  possessed  of  superior  powrers  of  mind,  remem- 
ber, that  the  source  from  whence  they  emanate  is  divine.  Esteem 
the  gift  very  highly  for  the  Giver's  sake  ;  and  seek  to  bring  it  to 
that  perfection,  of  which  he  has  made  it  susceptible.  Use  your 
talents,  as  not  abusing  them.  Keep  them  in  the  dependent,  subor- 
dinate station  which  they  are  intended  to  occupy.  Expect  not  from 
them  more  than  they  are  capable  of  performing.  But  expect  some- 
thing from  them.  Do  something  with  them.  Cannot  you  find 
any  use  for  them?  Take  them  to  God.  He  has  large  fields  for 
their  employment.  There  is  ample  room  in  his  vineyard.  Pray 
that  he  would  send  you  forth  to  labor  in  some  way  or  other  in  that 
plenteous  harvest,  whose  laborers  are  so  few.  There  is  nothing  so 
sweet,  as  this  simple  committal  of  your  way  to  one,  who  is  infi- 
nitely able  to  guide  and  protect  you  in  it.  "  In  all  thy  ways  ac- 
knowledge him,  and  he  shall  direct  thy  paths."2  Then  they  be- 
come paths  of  usefulness  indeed.  The  most  brilliant  fancy,  the 
profoundest  judgment,  the  clearest  understanding,  the  most  exten- 
sive learning,  are  in  themselves  less  than  nothing.  But  entreat 
the  blessing  of  God  upon  them ;  and  you  shall  find  they  will  be 
worth  ju*t  so  much  as  he  pleases.  The  infidel  exerts  the  whole 
force  of  his  understanding,  blinded  as  it  is  by  the  god  of  this  world, 
in  opposing  the  doctrine  of  the  cross.  Let  yours,  illumined  by  a 
beam  from  the  fountain  of  light,  be  no  less  unequivocally  devoted 
to  the  service  of  the  cross.  Think  not  the  time  lost  that  you  spend 
in  study,  if  you  are  studying  in  and  for  God.  Do  not  say — '  I  will 
lay  aside  the  vanity  of  human  learning,  and  trust  only  to  the  divine 
teaching  for  powers  of  sound  argument  and  appropriate  expres- 
sion.' You  might  with  equal  justice  say — 'I  will  abandon  the 
superfluous  toil  of  ploughing  my  lands,  and  confide  in  Providence 
for  a  plentiful  crop.'  It  is  true  in  both  these  cases,  that  the  increase 
cometh  from  God  only ;  but  it  is  no  less  true,  that  he  will  have  the 
planting  and  the  watering  to  be  ours.  God  will  not  help  you,  if 
you  refuse  to  help  yourself.  The  trust  of  the  slothful  is  an  im- 
pious and  a  foolhardy  trust.  His  mind,  like  his  vineyard,  shall  be 
grown  over  with  weeds. 

1  Luke  xix.  1^ — 16.  2  Proverbs  iii.  G. 


MEMOIR    OF    MARY    JANE    GRAHAM.  29 

'In  intellectual,  as  well  as  in  spiritual  gifts,  "  the  Spirit  divideth 
unto  every  man  severally  as  he  will."  Thus  we  read  (liat'-Be- 
zaleel  was  filled  with  the  Spirit  of  God,  in  all  manner  of  workman- 
ship, to  work  all  manner  of  work,  of  the  engraver,  and  of  the  cun- 
ning workman,  and  the  emhroiderer."1  And  if  these  meaner  talents 
come  directly  from  him,  how  much  more  the  nobler  properties  of 
the  understanding !  Are  you  indebted  to  his  bounty  for  the  pos- 
session of  a  piercing  and  commanding  intellect,  and  strong  powers 
of  reason  ?  I  am  sure  he  did  not  give  them  to  you  for  nothing. 
Why  fold  that  napkin  round  them  ?  It  is  your  Lord's  treasure. 
What  possible  right  have  you  to  "  bury  it  in  the  earth  V  Do  what 
you  will  with  your  own,  if  indeed  you  can  find  anything  which  is 
your  own.  But  beware  how  you  trifle  with  what  is  his.  He  is 
coming,  and  will  expect  to  "receive  it  with  usury.*'2 

'Consider — had  those  powers  of  mind  belonged  to  you  as  the 
bondman  of  Satan,  how  would  you  have  toiled  to  perfect  them  for 
his  service  !  How  ntuch  mischief  would  you  have  contrived  to  do 
with  them  !  And  shall  "  the  Lord's  freeman"  take  no  pains  to 
improve  his'  talents  in  his  Redeemer's  cause?  Shall  no  good  be 
done  with  them,  now  that  they  are  Christ's?  It  is  in  truth  a 
strange  doctrine,  that  they  must  lie  dormant,  because  Satan  has  no 
longer  any  claim  upon  their  exertion. 

'  Why  is  it,  that  we  have  such  a  dread  of  calling  in  the  aid  of 
our  reasoning  powers  ?  Is  it  not  because  we  look  upon  reason  as 
something  of  our  own?  If  we  reason  in  faith,  is  it  not  the  Spirit 
of  our  Father  speaking  within  us,  just  as  much  as  in  any  other 
mode  of  addressing  the  unconverted?  If  we  employ  human  means 
only  so  far  as  we  have  the  warrant  of  Scripture,  of  past  experience 
and  of  present  providences;  if  we  cultivate  our  faculties  in  the 
humblest  and  simplest  dependence  upon  God  ;  surely  this  is  neither 
making  flesh  our  arm,  nor  "leaning  to  our  own  understanding.'"3 

Some  difficulties  connected  wilh  study  are  then  discussed  in 
interesting  connection  with  Christian  principles. 

'I  cannot  but  attribute  many  of  the  difficulties  which  perplex 
and  obstruct  the  Christian  student,  to  his  not  studying  sufficiently 
in  faith.  We  do  not  pursue  our  intellectual  contemplations  in  the 
same  simple,  child-like  dependence,  which  we  are  sometimes  en- 
abled to  carry  into  our  other  duties.  We  make  study  an  employ- 
ment too  entirely  secular.  We  are  apt  to  consider  it  as  something 
wholly  apart  from  religion.  It  is  one  of  those  subjects,  upon  which 
we  do  not  permit  ourselves  to  converse  freely  with  our  heavenly 
Father.  To  apply  to  him  at  every  step  for  counsel  and  assistance, 
would  convey  to  us  an  idea  of  presumption.  We  are  afraid  to  trifle 
with  the  majesty  of  God,  by  expecting  that  he  will  take  an  interest 
in  the  mere  earthly  improvement  of  the  intellect.  That  he  both 
gave  us  this  intellect,  and  bestowed  on  us  the  means  of  its  cultiva- 
tion, is  admitted  by  us  beyond  the  possibility  of  a  doubt.     We 

1  Exodus  xxxv.  30—35.        2  Matthew  xx.  27.     Luke  xix.  20—23.        s  Proverbs  iii.  5. 


30  MEMOIR    OF    MARY    JANE    GRAHAM. 

adore  the  bounty  which  has  adorned  and  enriched  us.  But  we 
hesitate  to  believe  in  a  condescension  which  shall  stoop  to  notice  the 
petty  progress  of  each  minute  portion  of  this  intellect,  and  make  its 
daily  and  hourly  advancement,  the  object  of  benevolent  concern.  I 
would  not.  my  beloved  fellow  Christians,  utter  one  single  expression 
which  might  impair  your  veneration  for  the  Divine  Majesty.  But 
in  this  timid  reserve  I  perceive  no  marks  of  genuine  veneration. 
Your  privilege  is  to  draw  near  to  God,  with  the  tender  reverence, 
the  sacred  familiarity  of  a  beloved  child.  To  shrink  from  his  pre- 
sence with  the  retiring  fearfulness  of  a  slave,  is  to  dishonor  the 
scripture  representation  of  his  attributes.  And  in  which  of  your 
earthly  affairs  can  you  hope  that  the  benevolence  of  your  Father 
will  be  interested,  if  not  in  the  cultivation  of  your  reason  ?  It  is 
the  gift  by  which  he  has  distinguished  you  from  the  rest  of  his 
earthly  creation.  It  is  that  which  stamps  you  with  the  impress  of 
Divinity,  which  tells  you,  you  are  born  to  immortality.  The  im- 
mensity of  condescension  by  which  the  Most  High  bends  his 
regard  to  any  of  our  paltry  concerns,  is  indeed  beyond  conception, 
as  it  is  beyond  praise.  But  if,  where  all  is  so  unworthy,  I  might 
dare  to  mention  one  thing  as  less  unworthy  of  his  notice,  it  would 
be  the  progress  of  the  mind.  We  "  are  fearfully  and  wonderfully 
made."  But  our  intellectual  faculties  are  the  surpassing  wonder, 
the  crowning  excellence  of  God's  creation.  The  countless  worlds 
that  are  scattered  over  the  infinity  of  space,  declare  the  glory  of 
God.  The  magnificence  which  created,  the  strength  which  up- 
holds, the  wisdom  which  governs  the  mighty  system,  afford  inex- 
haustible matter  of  wonder  and  adoration.  But  the  intellect,  which 
is  able  to  reflect  upon  all  this,  is  something  far  more  admirable,  in 
which  the  glory  of  God  is  more  greatly  conspicuous.  The  original 
formation  of  reason  is  not,  however,  more  wonderful,  than  the 
improvement  of  which  it  is  capable.  A  man  of  a  highly  cultivated 
understanding  appears  altogether  a  being  of  a  different  order  from 
one  wholly  destitute  of  the  advantages  of  education.  Reason,  as  it 
is  the  noblest  of  our  faculties,  so  it  is  the  most  capable  of  being  con- 
ducted to  a  high  degree  of  perfection.  And  God  is  glorified  in  the 
perfection  of  his  works.  When  therefore  you  cannot  confidently 
look  for  communion  with  God  in  the  exercises  of  your  understand- 
ing ;  when  you  are  afraid  to  expect  his  co-operation  in  the  use  of 
the  meanest  of  those  human  aids  which  he  has  given  you  for  its 
improvement,  it  can  only  be  accounted  for  in  two  ways.  This  hesi- 
tation proceeds  either  from  the  absence  of  a  religious  motive,  or  from 
an  infirmity  of  faith.  If  you  have  no  decidedly  religious  motives 
for  your  studies.  I  do  not  see  how,  with  any  color  of  propriety,  you 
can  devote  yourself  to  them  at  all.  I  am  not  surprised  to  hear  that 
doubts  and  difficulties  throng  your  path.  But  if  you  are  seeking 
to  cultivate  your  understanding  with  a  single  eye  to  God's  glory, 
you  may  so  conduct  each  one  of  your  literary  employments  as  to 

1  PsaJm  cxxxix.  14. 


MEMOIR    OF    MARY    JANE    GRAHAM.  31 

enjoy  his  presence  all  the  time  you  are  engaged  in  it.  You  may 
draw  near  to  God  even  in  your  studious  hours.  He  will  not  despise 
anything  that  you  do  for  him.  His  love  accepts  your  worthless  ser- 
vices with  as  much  complacency  as  the  princely  obedience  of  an 
angel.  I  repeat  it ;  to  study  in  faith,  in  a  humble,  simple,  child- 
like faith,  removes  every  perplexity  and  temptation  incident  to  its 
pursuit.  Your  employments  will  then  cease  to  appear  altogether 
secular.  Cultivating  your  reason  as  God's  gift,  and  assured  that 
he  beholds  not  with  indifference  your  feeble  attempts  to  glorify  him 
in  this  greatest  wonder  of  his  creative  power  ;  its  commonest  exer- 
cises will  become  in  a  measure  sacred  as  the  exercises  of  religion. 
Spiritual  improvement,  with  no  lingering  step,  will  accompany 
your  intellectual  progress.  "Holiness  to  the  Lord"  will  be  written 
upon  the  most  trivial  of  your  studies.' 

The  influence  of  a  vain-glorious  spirit,  as  the  canker  upon  this 
holy  principle  of  faith,  is  pointedly  illustrated. 

'  When  once  the  thought  of  what  men  will  say  of  us  is  permitted 
to  mingle  with  our  studies,  all  spiritual  comfort  in  them  is  at  an 
end.  Our  faith  must  necessarily  languish.  It  can  no  longer  be  a 
living  faith — an  active  principle.  "How  can  ye  believe,  which  re- 
ceive honor  one  of  another?"  was  the  severe  rebuke  of  Jesus  to  the 
vain-glorious  Pharisees.1  When  I  observe  a  Christian  delighted 
with  the  homage  that  is  paid  to  his  eloquence,  his  judgmenl,  or  his 
taste — should  he  tell  me,  that  his  "  love  is  not  waxing  cold" — that 
his  faith  is  as  strong  as  when  none  but  God  cared  for  his  obscure 
name,  I  should  be  beyond  measure  astonished  at  such  a  circum- 
stance, if,  indeed,  I  could  credit  its  reality.  But  in  truth,  the  as- 
sertion only  proves  that  the  man's  heart  must  be  already  "  hardened 
through  the  deceitfulness  of  sin  ;"  or  that  he  has  never  known  what 
true  faith  is  ;  for  "  how  can  he  believe,"  so  long  as  he  is  "  receiving 
honor  from  men  ?"  '2 

The  snare  of  self-indulgence  connected  with  study,  is  most  profit- 
ably treated. 

1 1  have  all  along  supposed,  that  you  are  studying  with  a  view 
to  the  benefit  of  others,  rather  than  to  your  own  gratification.  Yet 
even  in  this  case  self-indulgence  may  insinuate  itself  into  your  pur- 
suits. If  you  possess  a  talent  for  them,  they  will  prove  so  attractive 
to  you,  that  you  will  become  attached  to  them  for  their  own  sake. 
You  will  be  tempted  to  prolong  your  pleasing  employments,  and 
suffer  them  gradually  to  steal  something  from  the  time  appointed 
for  other  duties.  We  have  already  touched  upon  the  absorbing 
nature  of  our  mathematical  studies,  and  the  intellectual  disadvan- 
tages, which  ensue  from  giving  way  to  their  silent  encroachments. 

1  John  v.  44. 
2  To  one  of  her  correspondents  she  expresses  her  own  perplexity  about  continuing  her 
studies  on  account  of  the  snares  which  she  had  found  in  them.  '  I  reflect  that  study  has 
been  to  me  like  the  stuff  of  Achan.  beneath  which  was  concealed  the  cursed  thing.  I 
know  that  my  cursed  thing  is  self-love,  and  seeking  my  own  will,  honor,  pleasure,  and 
wisdom — and  not  those  of  Jesus.'     See  also  her  letter,  March  22,  1827,  p.  ~o\ 


32  MEMOIR    OF    MARY    JANE    GRAHAM. 

These,  however,  are  of  small  moment,  when  compared  with  their 
corroding  influence  upon  our  spiritual  enjoyment.  An  excessive 
fondness  for  these  abstruse  meditations,  a  habit  of  indulging  in  them 
for  their  own  sake,  will  be  as  a  worm  at  the  root  of  our  communion, 
with  God.  A  lamentable  declension  from  his  ways,  will  be  the 
probable  consequence.  By  insensible  degrees  the  thoughts  of  our 
literary  pursuits  will  begin  to  mingle  with  our  serious  meditations. 
Then,  t ti 3  hour  of  study  will  break  in  upon  the  hour  of  prayer,  and 
perhaps  in  time  may  totally  interrupt  or  supersede  it.  Who  can 
tell  the  train  of  evils,  which  will  follow  such  an  intermission  of  our 
spiritual  watchfulness  ?  When  prayer  is  omitted,  study  is  unsancti- 
fied.  Every  selfish  motive  has  free  permission  to  enter;  nay,  is  in- 
vited, as  it,  were,  to  take  possession  of  the  heart,  whose  sentinel  has 
thus  deserted  his  post.  And  with  what  impertinent  excuses  do  we 
entertain  conscience  all  the  time!  '  I  am  just  now  so  occupied, 
that  I  am  scarcely  in  frame  for  prayer.  Were  I  to  attempt  it,  I 
should  find  it  impossible  to  disengage  my  thoughts  from  the  busy, 
perplexing  reflections,  which  have  taken  fast  hold  of  them.  When 
I  have  followed  out  these  investigations  to  some  satisfactory  conclu- 
sion ; — when  I  have  considered  this  or  that  point  a  little  more  fully ; 
when  I  have  conquered  this  difficulty,  or  corrected  that  mistake  ; — 
then  my  mind  will  be  in  a  placid,  uninterrupted  frame.  Then 
shall  be  my  hour  of  prayer.  I  shall  then  betake  myself  to  my 
spiritual  duties  with  tranquillity  and  delight;  whereas,  now  they 
would  be  a  weariness,  a  formality.'  Thus  the  hour  of  prayer  is  put 
off,  to  "a  more  convenient  season."  Our  contemplations  detain  us 
longer  than  we  had  anticipated.  The  evening  shades  thicken 
round  us;  still  we  are  deeply  engaged  in  our  inquiry;  still  unsat- 
isfied with  the  result.  Midnight  surprises  us  at  our  labors;  and  at 
last  the  lateness  of  the  hour  warns  us  to  repose,  before  we  have 
found  time  to  pray.  A  sense  of  languor  and  drowsiness — the  nat- 
ural result  of  our  intense  mental  exertions — either  quite  prevents 
our  devotions,  or  compels  us  to  insult  God  with  a  prayer  from  which 
the  heart  is  absent.  We  retire  to  rest  with  the  painful  feeling  that 
we  have  lost  a  day.  For  every  Christian  must  be  sensible,  that  he 
cannot  rob  God  of  his  portion  of  the  day,  without  robbing  himself 
of  the  whole.  Still  the  deceitfulness  of  sin  will  follow  us  with  a 
lyng  consolation.  'It  is  but  one  day;  to-morrow  I  shall  awake, 
refreshed,  and  my  first  thoughts  shall  be  with  God.'  Let  us  not 
silence  conscience  with  this  deceitful  plea.  If  I  am  not  greatly  mis- 
taken, this  one  lost  day  is  the  forerunner  of  many  more.  Our  foot 
has  begun  to  slide,  our  steps  to  decline.  To  a  heart  prom1  to  de- 
part from  God,  this  retrograde  motion  is  natural  and  easy,  while  the 
effort  to  regain  a  forward  progress  is  immensely  difficult.  The  sin 
to  which  we  have  yielded  to-day,  will  revisit  us  to-morrow  with 
more  urgent  solicitations.  Self,  having  obtained  the  indulgence 
of  one  day.  will  plead  hard  for  another.  To  make  no  more  than 
one  deviation  from  the  straight  path,  is  infinitely  more  difficult  than 
not  to  deviate  from  it  at  all.     "  The  backslider  in  heart  shall  be 


MEMOIR    OF    MARY    JANE    GRAHAM.  .  33 

filled  with  his  own  ways."1  Perhaps  the  very  circumstance  of  hav- 
ing a  religious  motive  for  study,  may  then  be  used  by  us  as  a  cloak 
to  hide  our  defection.  'All  my  pursuits  are  designed  to  fit  me  for 
engaging  in  God's  service.  I  cannot  therefore  go  very  much  out  of 
the  way  of  duty,  by  devoting  to  them  a  little  more  time  than  pru- 
dence might,  otherwise  have  dictated.  My  present  diligence  will 
one  day  be  turned  to  account  in  the  cause  of  religion  ;  it  cannot, 
therefore,  be  wholly  misplaced.'  Thus,  in  the  plenitude  of  self-in- 
dulgence, we  can  talk  to  ourselves  about  our  zeal  for  the  Lord  of 
Hosts.  Our  conduct  resembles  that  of  the  priests,  who  "offered 
polluted  bread  upon  the  altar,  and  then  said,  'Wherein  have  we 
polluted  thee  !"'2  If  we  would  offer  any  acceptable  service  to  God, 
it  must  not  be  thus  defiled  with  self.  "Hath  the  Lord  as  great  de- 
light in"  our  worthiest  pursuits,  "as  in  obeying  the  voice  of  the 
Lord?"  We  are  told  that  "  to  obey  is  better  than  sacrifice,  and  to 
hearken  than  the  fat  of  rams."3  Our  poor  worthless  attempts  in 
the  cause  of  our  Redeemer  can  be  of  no  value,  but  as  they  are  ac- 
cepted by  God  through  his  intercession.  How  foolish  then  to  im- 
agine that  we  can  succeed,  while  we  neglect  thus  offering  them  to 
God  in  frequent  and  faithful  prayers  !  If  we  will  work  in  our  own 
strength,  we  must  expect  to  be  left  to  such  success  as  our  own 
strength  is  able  to  insure. 

'Do  you,  upon  serious  reflection,  perceive,  that  you  are  now 
yielding  in  any  way  to  this  self-indulgent  temper ')  Let  me  ear- 
nestly recommend  a  temporary  cessation,  if  possible,  from  the  em- 
ployments that  have  ensnared  you.  A  month,  a  week,  in  some 
cases  even  a  day,  rescued  from  your  too  fondly  cherished  occupa- 
tions, and  devoted  to  earnest  prayer  for  future  preservation  and  di- 
rection, may  enable  you  to  resume  them  without  danger.  But,  as 
you  value  your  peace  and  spirituality  of  mind,  beware  of  returning 
to  them,  till  you  experience  so  much  sweetness  in  heavenly  things, 
as  to  make  the  very  best  of  earthly  things  appear  trifling  and  in- 
sipid in  the  comparison.  The  memory  of  Henry  Martyn  is  sacred 
to  every  Christian  student.  The  rule  by  which  he  regulated  his 
literary  pursuits,  deserves  to  be  called  the  golden  rule  of  study. 
Let  us  carry  it  into  all  the  parts  of  human  learning.  It  will  strip 
them  of  every  excessive  and  ensnaring  attraction.  '  So  deep' — says 
his  biographer — '  was  his  veneration  for  the  word  of  God,  that  when 
a  suspicion  arose  in  his  mind,  that  any  other  book  he  might  be 
studying  was  about  to  gain  an  undue  influence  over  his  mind,  he 
instantly  laid  it  aside ;  nor  would  he  resume  it,  till  he  had  felt 
and  realized  the  paramount  excellence  of  the  Divine  oracles' 

She  adverts  to  what  she  had  said  above,4  as  suggesting  a  safe- 
guard against  some  temptations  of  self-sufficiency  and  self-depend- 
ence. 

'The  only  effectual  remedy  I  have  met  with,  is,  to  consider  hu- 
man reason  and  spiritual  teaching  in  one  respect  exactly  in  the 

i  Prov.  xiv.  14.'  2  Malach  ii.  7.  3  1  Sam.  xv.  22.  <  Pages  27,  28. 


34  MEMOIR    OF    MARY    JANE    GRAHAM. 

same  point  of  view :  I  mean,  as  both  freely  bestowed  by  God,  to  be 
increased,  continued,  or  suspended  at  his  pleasure.  I  would  con- 
sider every  little  improvement  in  my  studies ;  the  smallest  exten- 
sion of  my  intellectual  powers  ;  the  least  ray  of  light  that  shines  in 
upon  my  natural  reason,  when  engaged  in  the  commonest  earthly 
speculations ; — all  these  I  would  consider  as  coming  just  as  directly 
and  absolutely  from  the  Spirit  of  my  God,  as  I  do  those  sacred  in- 
fluences which  inform  and  comfort  my  spiritual  existence.  Ceasing 
to  look  upon  reason  as  our  own,  we  should  cease  to  lean  upon  it 
with  a  misplaced  confidence.  What  we  expect  from  it  would  be 
expected  from  the  God  to  whom  it  belongs,  not  from  ourselves,  who 
have  no  right  in  it.  The  only  way  to  preclude  all  glorying  and 
trusting  in  our  own  things,  is,  to  have  nothing  of  our  own.  Then, 
when  all  is  God's,  we  can  neither  confide  too  much,  nor  expect 
too  largely.  Thus  David  acted.  He  said — "  I  will  not  trust  in  my 
bow,  neither  shall  my  sword  save  me."  Did  he  therefore  resign  the 
use  of  the  sword  and  of  the  bow  ?  No :  but  he  ascribed  the  strength 
which  moved  his  arm  in  wielding  them  to  God, — "  It  is  God  that 
girdeth  ine  with  strength" — "  He-teacheth  my  hands  to  war,  and 
my  fingers  to  fight."1  There  is  nothing  so  reasonable  or  so  delight- 
ful as  this  unreserved  ascription  of  all  our  intellectual  powers  to 
"  God  our  Maker,  who  teacheth  us  more  than  the  beasts  of  the 
earth,  and  maketh  us  wiser  than  the  fowls  of  heaven."2  He  who 
thus  realizes  the  property  of  God  in  his  reasoning  faculties,  may 
without  arrogance  indulge  in  anticipation  of  their  usefulness,  which 
to  a  weaker  faith,  would  seem  the  height  of  presumption.  It  is  not 
that  he  esteems  the  instrument  too  highly ;  but  that,  viewing  it 
as  God's  instrument,  he  can  set  no  bounds  to  its  efficiency.  He 
does  not  imagine  that  his  own  arm  can  bring  victory.  But  through 
God  he  knows  he  shall  do  valiantly.  He  enters  deeply  into  the 
prophet's  feelings — "  I  cannot  speak,  for  I  am  a  child."  But  the 
answer  of  the  Lord  is  graven  upon  his  memory — "  Whatsoever  I 
command  thee,  thou  shalt  speak."3  He  is  ready  to  exclaim  with 
Moses — "  Who  am  I,  that  I  should  go  upon  the  Lord's  errand  ?  I 
am  slow  of  speech,  and  of  a  slow  tongue."  But  his  diffidence  van- 
ishes before  the  firm  assurance  that  God  "  will  be  with  his  mouth, 
and  teach  him  what  to  say."4  To  cultivate  our  reasoning  powers 
with  this  absolute  hopelessness  of  their  single  efficacy,  and  these 
large  expectations  from  them  as  instruments  in  the  hand  of  God, 
is  to  bring  a  certain  blessing  upon  all  that  we  do  with  them.  Hope 
nothing  for  yourself.  Think  nothing  too  great  to  hope  from  the 
bounty  of  your  God.  A  firm  adherence  to  this  simple  rule  would 
enable  you  to  bring  your  reason  to  the  highest  degree  of  perfec- 
tion;  for  God  will  honor  those  who  thus  honor  him.  "Cease  then 
from  your  own  wisdom."  "  Trust  in  the  Lord  with  all  your  heart, 
and  lean  not  to  your  own  understanding."5     Sure  I  am  that  if  your 

i  Psalms  xliv.  6;  xviii.  32;  cxliv.  1.  2  j0b  xxxv.  11.  3  Jeremiah  1.  6,  7. 

*  Exodus  iii.  11  ;  iv.  10 — 12.  5  Proverbs  xxiii.  4;  iii.  5. 


MEMOIR    OF    MARY    JANE    GRAHAM.  35 

trust  be  thus  in  the  Lord,  he  will  teach  you  u  excellent  things  in 
counsels  and  knowledge."  You  shall  both  "know  the  certainty  of 
the  words  of  truth,"  and  be  able  to  "  answer  the  words  of  truth  to 
them  that  send  unto  you."1 — Again,  '  It  is  the  perfection  of  intel- 
lectual enjoyment  to  receive  reason  entirely  as  the  gift  of  our  God, 
and  every  improvement,  of  it,  as  a  fresh  token  of  his  love.  Every 
thing  is  good,  must  be  good,  if  we  view  it  in  this  light.  How  shall 
it  not  be  good,  if  it  comes  directly  from  our.  Father's  hand  ?  How 
shall  it  not  be  very  good,  if  sanctioned  by  our  Father's  blessing? 
You  know  that  "  a  gift  is  as  a  precious  stone  in  the  eyes  of  him 
that  hath  it;  whithersoever  it  turneth,  it  prospereth."2  And  then 
— "  the  blessing  of  the  Lord,  it  inakelh  rich  ;  and  he  addeth  no  sor- 
row with  it."3  The  poorest  trifle  becomes  valuable,  if  it  be  the  gift 
of  love.  But  reason  is  itself  a  precious  stone,  a  costly  gem.  When 
received  as  a  gift  it  becomes  a  charmed  stone,  a  talisman  to  shield 
from  harm,  and  to  insure  prosperity.  Only  acknowledge  all  your 
earthly  acquirements  in  this  light,  and  you  shall  find,  that,  which- 
ever way  )rou  turn  them,  success  shall  attend  your  endeavor.  Re- 
gard everyone  of  your  mental  faculties  as  given  to  you  by  creating 
love.  Rejoice  in  the  gift,  because  redeeming  love  has  restored  it  to 
you  with  a  sevenfold  blessing.  Here  is  a  shield  of  love,  if  the 
shield  of  faith  appear  insufficient  for  your  defence.  For  will  not 
you  earnestly  guard  against  the  abuse  of  a  thing  so  given  and  so 
blessed  V 

Her  encouragement  and  advice  in  the  resistance  of  self-indulgent 
temptations  is  truly  excellent. 

'  It  is  encouraging  to  reflect,  that,  if  "  you  are  Christ's,  all  things 
are  yours."4  Whatever  talents  he  has  given  you  are  yours,  freely 
to  use  and  improve.  They  are  also  his  ;  therefore  you  may  con- 
fidently expect,  that  he  will  get  glory  to  himself  out  of  them.  And 
this,  if  I  mistake  not,  is  your  wish.  Your  acquirements  are  of  no 
value  in  your  eyes,  except  as  you  can  use  them  for  Christ.  Begin, 
then,  and  end  all  jour  studies  with  him.  Seek  to  find  communion 
with  God  in  every  one  of  them.  "  Do  all  in  the  name  of  the  Lord 
Jesus,  and  to  the  glory  of  God."5  The  curse  which  clings  to  the 
best  of  earthly  things,  and  which  once  shed  its  baneful  influence 
on  all  your  intellectual  faculties,  is  now  taken  away  in  Christ  Jesus. 
Once  perhaps  your  talents  might  have  made  you  a  splendid  mis- 
chief, a  brilliant  pest,  to  society.  Now  if  you  use  them  in  faith, 
they  shall  be  an  instrument  of  healing  and  of  blessing.' 

The  following  closing  remarks  place  the  balance  between  intel- 
lectual and  Christian  wisdom  with  admirable  clearness  and  beauty. 

"On  the  whole,  in  attempting  to  decide  upon  the  true  merits  of 
human  learning,  my  readers  will  not  acquit  me  of  the  charge  of 
inconsistency,  unless  they  bear  in  mind  the  twofold  principle  upon 

i  Proverbs  xxii.  20,  21.  "  Ibid.  xvii.  8.  3  Ibid.  x.  22. 

*  1  Corinthians  iii.  22,  23.  s  Colossians  iii.  17.    1  Corinthians  x.  31. 


36  MEMOIR    OF    MARY    JANE    GRAHAM. 

which  my  assertions  are  founded,  and  from  which  I  hope  I  shall 
not  appear  to  have  deviated.  On  the  one  hand,  I  conceive  that  to 
enlarge  and  strengthen,  to  cultivate  and  refine,  to  enrich  and  beau- 
tify the  intellect,  is  of  all  the  objects  of  mere  earthly  attainment, 
incomparably  the  most  worthy.  Viewing  study  in  this  light,  I 
cannot  but  speak  in  its  favor  with  some  degree  of  liveliness  and 
passion,  as  one  who  has  tasted,  though  very  slightly,  of  the  bene- 
fits which  flow  from  it.  On  the  other  hand,  when  I  compare  this 
best  of  earthly  things  with  the  lowest  and  meanest  of  heavenly  at- 
tainments, it  sinks  ineffably  in  my  esteem  ;  no  longer  possessing 
any  intrinsic  worth,  but  valuable  only  from  its  subserviency  to  these 
higher  objects.  Considering  it,  therefore,  in  this  point  of  view,  I 
am  exceedingly  fearful  of  overrating  its  efficacy.  I  am  led  to  speak 
of  it  with  the  caution  due  to  a  pursuit,  which  is  erpially  capable 
of  becoming  a  singular  blessing,  or  an  extraordinary  snare.  Thus, 
when  I  weigh  intellectual  cultivation  in  any  earthly  balance,  I 
cannot  but  adjudge  to  it  a  decided  superiority.  But  when  I  place 
it  in  the  balance  of  the  sanctuary,  I  perceive  that  it  has  no  weight 
at  all,  but  what  it  derives  from  the  blessings  of  God  on  accompany- 
ing circumstances.  By  affixing  to  human  learning  any  indepen- 
dent value,  we  take  from  it  that  which  it  really  has ;  for  though 
exceedingly  useful  as  a  submissive  attendant  upon  divine  knowl- 
edge, it  can  do  us  nothing  but  harm,  if  we  permit  its  entrance  as  a 
dominating  usurper. 

'  We  should  be  less  apt  to  set  our  hearts  upon  the  pleasures  of 
intellect,  if  we  reflected  how  much  they  partake,  of  the  evanescent 
nature  of  all  earthly  enjoyments.  When  this  little  moment  which 
we  call  life  is  fled,  of  what  use  shall  our  studies  be  to  us?  Our 
enlarged  faculties  will  then  discern  in  an  instant  more  than  a  thou- 
sand lives  of  intense  application  would  now  enable  us  to  discover. 
Our  earthly  pursuits  and  attachments  are  among  those  "childish 
things,  which  we  shall  put  away,"  when  we  arrive  at  man's  estate. 
The  very  best  and  wisest  of  them  are  but  the  ;'  summi  amoves  pue- 
rorum,  qui  una  cum  prcetextu  ponentur"1  While,  however,  we 
are  in  this  fleeting  state  of  existence,  Ave  must  not  despise  those 
temporary  delights  and  assistances,  which  the  goodness  of  God  has 
so  wonderfully  adapted  to  our  imperfection ;  nor  need  we  fear  to 
avail  ourselves  of  them  with  due  moderation,  and  a  simple  de- 
pendence upon  God's  blessing.  But  never  let  it  be  said  of  the 
Christian,  that  he  is  so  much  absorbed  in  "things  temporal,"  as  to 
neglect,  for  one  moment,  "the  things  which  are  eternal."' 

The  intrinsic  excellence  of  these  remarks  render  an  apology  for 
their  introduction  needless.  The  high  and  general  importance 
of  the  subject,  the  full  development  of  its  true  principles,  the  solid 
and  expanded  views,  and  above  all,  the  Christian  wisdom,  spiritual 
simplicity,  and  unction  which  pervade  the  discussion,  will  commend 
it  to  the  profitable  attention  of  every  intelligent  reader.     The  trea- 

1  '  Choice  delights  of  children,  which  will  ho  laid  aside  with  their  pretexta' — the  gown 
worn  by  the  children  of  the  Roman  nobility,  till  it  was  changed  for  the  toga. 


MEMOIR    OF    MARY    JANE    GRAHAM.  37 

tise  itself  (the  writer  here  speaks  from  more  competent  judgment 
than  his  own)  might  probably  be  considered  by  men  of  science,  as 
not  formed  upon  the  more  approved  system  of  mathematical  study; 
and,  though  displaying  much  power  and  clearness  of  mind,  is 
occasionally  inaccurate  in  definition  and  illustration.  The  prac- 
tical and  excursive  remarks  (judging  from  the  preceding  extracts, 
and  some  others  hereafter  to  be  adduced)  will  however  be  gener- 
ally considered  to  possess  no  common  value. 

The  writer  has  been  induced  to  extract  so  largely  from  this  in- 
structive manuscript,  chiefly  with  a  view  to  two  important  classes 
of  persons  in  the  present  day.  In  this  era  of  religious  excitement, 
the  minds  of  a  large  mass  are  at  work,  inquiring,  or  rather  specu- 
lating in  a  feverish  state  of  restlessness  and  perplexity.  Their  feel- 
ings are  interested,  animated,  and  more  or  less  intensely  occupied 
with  the  engrossing  subjects  now  brought  before  the  church.  Yet 
often — among  the  young  especially — -whether  from  defect  of  edu- 
cation or  of  mental  cultivation,  their  judgments  have  little  power 
of  discrimination:  their  principles  are  confined;  and  their  profes- 
sion mainly  characterized  by  spiritual  dissipation,  which  exposes 
them  to  the  besetting  snares  of  a  disputatious  temper,  self-conceit, 
and  self-delusion.  To  such  we  would  strongly  recommend  the 
principles,  obligations,  and  advantages  of  Christian  study,  which 
Miss  Graham  has  so  admirably  laid  out  before  them.  The  solid 
influence  of  these  intellectual  habits  upon  her  own  character,  fur- 
nishes the  most  satisfactory  illustration  of  their  importance.  So 
far  from  diverting  her  attention  from  the  supreme  concerns  of  eter- 
nity, they  enabled  her,  through  Divine  teaching,  the  more  steadily 
to  concentrate  her  interest  in  habitual,  enlivening,  and  practical 
contemplation. 

To  those  among  us,  whose  habits  and  pleasures  are  found  in  the 
field  of  intellect,  we  cannot  but  observe,  how  much  they  may  learn 
from  this  highly-gifted  saint,  of  that  "simplicity  and  godly  sincer- 
ity," that  careful  inspection  of  motives,  that  watchful  subordina- 
tion of  natural  indulgence  to  the  supreme  object  of  the  glory  of 
God,  which  can  alone  exclude  the  blast  of  Divine  jealousy  from 
these  legitimate  sources  of  enjoyment.  All  her  views  of  science 
were  received  through  a  spiritual  medium,  and  elevated  her  soul  to 
the  hallowed  atmosphere  of  communion  with  her  God.  The  spirit 
of  prayer  was  the  constant  guard  upon  her  intellectual  studies. 
Never  did  she  enter  upon  the  daily  course  of  tuition  with  her  young 
cousin  without  earnestly  imploring  the  blessing  of  her  heavenly 
Father.  We  have  already  seen  a  specimen  of  her  spirit  of  supplica- 
tion on  this  interesting  subject,  upon  which  it  will  be  well  for  the 
student  to  meditate,  till  his  heart  becomes  deeply  imbued  with  its 
simple  spirituality  and  enlargement.1  How  delightful  again  is  the 
pattern  set  forth  in  one  of  her  letters  !     Speaking  of  some  perplexi- 

1  See  her  Prayer  before  Study,  pp.  22,  23. 


38  MEMOIR    OF    MARY    JANE    GRAHAM. 

ties  relative  to  the  pursuing  of  her  studies,  she  adds — '  I  am  now 
resolved,  God  helping  me,  to  give  this  week  to  prayer;  presenting 
each  of  my  studies  to  Jesus,  that  he  may  prosper  and  sanctify  it  by 
his  Spirit,  take  from  it  all  self-love,  and  cause  me  in  all  my  em- 
ployments, even  in  the  least,  to  aim  at  his  glory,  and  to  labor  in 
his  name.  Join  with  me  in  this  prayer.'1  Not  less  instructive  is 
the  practical  spirit  that  pervaded  her  studies.  Nothing  was  done 
for  self-indulgence.  Her  pursuits  were  only  valuable,  in  propor- 
tion as  they  were  consecrated.  In  everything  "to  her  to  live  was 
Christ."  Nothing  besides  seemed  worthy  the  name  of  life.  Noth- 
ing seemed  to  command  her  interest  independent  of  this  great 
object.  To  a  correspondent,  who  had  acquired  her  sentiments  rela- 
tive to  the  cultivation  of  her  mind,  she  writes — 'I  think  it  may  be 
done,  with  a  prayer,  however,  and  a  resolution,  that  all  that  we 
do  shall  one  day  be  employed  in  the  service  of  Christ.  I  think 
the  only  thing,  is  never  to  lose  sight  of  this  great  object.  And 
to  this  end  I  know  no  other  means  than  that  of  making  it  a  sub- 
ject of  prayer.  I  have  often  been  prevented  from  praying  for 
success  in  study,  because  I  thought  it  was  better  only  to  mention 
spiritual  wants  at  the  throne  of  grace.  But  I  now  think,  that 
after  having  asked  a  blessing  upon  our  common  occupations,  we 
are  less  likely  to  forget  the  end,  which  alone  can  enable  us  to 
follow  them  without  danger?  Apart  from  this  holy  simplicity 
of  principle,  (the  exclusive  character  of  the  Christian  Student,)  the 
subtle  temptation  begins  to  operate  of  preferring  talent  to  sound 
piety;  'learning,'  as  Mr.  Baxter  tersely  remarks — 'is  but  the 
pleasing  of  the  fancy  in  the  knowledge  of  unnecessary  things  ;"2 
intellectual  pleasures  are  purchased  at  the  fearful  expense  of  the 
loss  of  heavenly  communion  with  God.  In  the  cultivation  of  this 
spirit,  we  shall  be  enabled  to  honor  our  God,  and  to  receive  his 
needful  aid  in  literary  as  well  as  in  religious  pursuits.  The  solid 
advantages  of  study  will  thus  be  safely  enjoyed,  the  glory  of  our 
God  and  Saviour  will  be  clearly  manifested,  and  his  presence  real- 
ized to  the  intelligent  and  active  faith  of  his  servants. 

But  in  returning  to  Miss  Graham,  we  may  add,  that  her  studies 
were  not  confined  to  the  severer  branches  of  knowledge.  She  had 
cultivated  an  acquaintance  with  the  Roman  classics  with  consider- 
able success. 

To  one  of  her  correspondents  she  recommends  the  study  of  the 
Latin  Grammar,  as  the  means  of  a  clear  understanding  of  '  that 
noble  language,'  and  of  '  ennobling  the  intellect  by  the  reading  of 
the  poets  and  historians  of  that  language.'  Two  other  advantages 
she  notices — that  of  a  more  distinct  and  enlarged  acquaintance 
with  our  own  '  language  ;  in  great  part  deduced  from  the  Latin,' 

1  See  her  Prayer  before  Study,  just  alluded  to.  Baxter's  Address  to  the  Blessed  Spirit 
(quoted  in  another  part  of  this  volume)  gives  a  fine  illustration  of  the  same  self-abased, 
dependent  frame — '  Without  thee,  books  arc  senseless  scrawls,  studies  arc  dreams,  learning 
is  a  glow-worm,  and  wit  is  but  wantonness,  impertinence,  andjblli/.' 

*  Reasons  for  the  Christian  Religion.     Part  II.  c.  xii. 


MEMOIR    OF    MARY    JANE    GRAHAM.  39 

and  that  of  forming  a  good  style,  adding — '  that  the  English  style 
of  a  person  well  instructed  in  Latin  acquires  great  richness  and  fer- 
tility from  the  number  of  classical  and  energetic  words  of  which  it 
is  composed.'  While  however  in  her  manuscript  she  points  out  the 
substantial  advantages  of  this  instructive  field  of  intellect,  she  does 
not  fail  to  advert  to  the  restriction  which  sound  Christian  judg- 
ment is  constrained  to  impose  upon  an  indiscriminate  indulgence. 
'If,'  she  observes,  'we  cultivate  classic  literature  with  a  view  only 
to  increase  our  fund  of  critical  knowledge,  we  shall  miss  many  of 
the  benefits  which  we  might  have  derived  from  pursuing  it  with  a 
more  valuable  and  extensive  design.  The  true  ends  of  that  fasci- 
nating study  are  to  impart  chasteness  and  elegance  to  the  style,  to 
enrich  the  mind  with  manly  sentiments,  beautiful  images,  and  poet- 
ical associations.'  She  elsewhere  recommends  the  cultivation  of 
this  field  of  literature  as  '  a  corrective  to'  what  she  calls  '  the  cold 
and  jejune  expression,  which  marks  the  style  of  the  mere  mathe- 
matician. I  acknowledge,'  she  adds,  '  the  Christian  objections  that 
are  urged,  not  without  weight,  against  the  study  of  the  ancient 
authors.1  I  am  only  advocating  them  under  proper  restrictions,  and 
with  due  moderation.  Thus  guarded  from  abuse,  let  them  walk 
hand  in  hand  with  the  more  abstruse  sciences.  They  will  mutu- 
ally aid  and  correct  each  other.  A  high  degree  of  classic  elegance 
is  consistent  with  strong  powers  of  sound  argumentation.  The 
combination  forms  a  style  of  reasoning  as  pleasing  as  it  is  convinc- 
ing. The  simplicity  of  a  mathematical  style  is  thus  kept  from  de- 
generating into  poverty,  and  its  cautious  correctness  is  not  permitted 
to  stiffen  into  a  frozen  sterility.' 

In  the  field  of  modern  literature  and  taste,  she  was  perfectly  fa- 
miliar with  the  French,  Italian,  and  Spanish  languages.  For  the 
first  two  she  had  proper  masters.  The  last  she  learnt  from  a  Cas- 
tilian,  who  was  introduced  to  her  father's  house,  in  exchange  for 
teaching  him  her  own  language.  In  order  to  improve  herself  in 
the  knowledge  of  the  languages,  she  made  considerable  use  of  them 
in  mutual  correspondence  with  her  young  friends.  For  the  same 
purpose  she  translated  Goldsmith's  Vicar  of  Wakefield  (a  work  not 
congenial  to  her  taste,  but  selected  as  a  good  specimen  of  Eng- 
lish style)  into  French,  Latin,  and  Spanish,  and  commenced  an 
Italian  Version.  She  made  a  similar  use  of  Gil  Bias,  to  perfect 
herself  in  the  Spanish  language  for  an  important  object,  which 
will  shortly  be  noticed  at  length.  She  appears,  however,  to  have 
ultimately  relinquished  this  work,  for  a  reason  equally  character- 
istic of  her  good  sense  and  Christian  simplicity.  '  Should  I  be- 
come'— she  writes  to  her  correspondent — '  perfect  mistress  of  the 

1  These  objections,  so  far  as  they  are  valid,  refer  mainly  to  the  mode  of  study  or  in- 
struction, without  any  reference  to  the  Divine  standard  of  the  book  of  God;  thus  leaving 
the  mind  open  to  the  influence  of  all  that  is  corrupt  both  in  principle  and  practice.  Un- 
der a  wise  Christian  discipline,  however,  much  enlargement  of  mind  and  varied  interest 
will  be  gained  from  this  source ;  added  to  what  is  of  primary  moment, — the  sound  learn- 
ing so  necessary  to  ajust  interpretation  of  the  Sacred  Scriptures. 


40  MEMOIR    OF    MARY    JANE    GRAHAM. 

pleasing-  and  pregnant  style  of  Gil  Bias  (of  which  I  intend  to  write 
at  least  two  volumes),  it  would  be  almost  too  light,  for  the  serious 
subject  on  which  I  wish  to  write.'  In  the  same  spirit  the  project  even 
of  these  two  volumes  seem  to  have  been  quickly  laid  aside.  The 
next  week  she  writes  to  the  same  correspondent — '  I  told  you  that 
I  had  begun  to  write  Gil  Bias  very  diligently.  But  yesterday  I 
thought  of  the  folly  of  thus  employing  myself  about  a  work  in 
which  I  wished  Christ  to  do  all.  I  am  therefore  determined  to 
give  the  remainder  of  this  week  and  the  following  to  reading 
the  Bible  with  prayer.'' 

The  best  English  writers  were  familiar  to  her.  especially  the 
standard  works  connected  with  the  Philosophy  of  the  Mind.  She 
appears  to  have  made  herself  thoroughly  acquainted  with  the  prin- 
ciples of  Locke.  She  speaks  in  one  of  her  letters  of  reading  his  im- 
portant Essay  on  the  Conduct  of  the  Understanding  for  the  twen- 
tieth time  with  renewed  interest,  and  recommends  to  her  correspon- 
dent the  study  of  this  work  with  great  earnestness,  as  the  means 
of  giving  her  an  increased  thirst  for  pursuits  purely  intellectual. 
Stewart  was  read  with  much  improvement  to  herself.  Butler's 
Analogy  also  was  upon  her  first  shelf.  The  following  letter  to  her 
cousin  gives  a  lively  and  intelligent  view  of  her  interest  in  these 
valuable  writers. 

'  Hastings,  July  26,  1823. 
£I  am  very  glad  that  you  like  Butler.  I  found,  as  you  do,  not 
only  that  he  is  humble  himself,  but  that  he  inspires  his  readers 
with  sentiments  of  humility.  He  shows  them  the  littleness  of  hu- 
man reason,  and  how  weak  it  is,  where  it  will  not  submit  to  the 
light  of  revelation.  T  will  tell  you  what  the  good  Stewart  has  done 
for  me.  I  have  long  felt  that  all  the  efforts  I  have  made  to  obtain 
true  knowledge  have  been  almost  useless.  Stewart  has  shown  me 
the  reason  of  this.  It  is  because  I  have  always  allowed  the  greatest 
confusion  of  my  ideas.  I  have  never  arran°ed  them.  He  has  shown 
me  that  my  mind  is  like  a  large  sack  filled  with  rubbish  of  all  kinds, 
and  where  perhaps  something  that  is  useful  may  be  found:  but 
all  is  packed  together  in  so  confused  a  manner,  that  whosoever 
sought  for  it  would  be  seeking  a  needle  in  a  bottle  of  hay.  I  am 
almost  in  despair ;  however,  I  am  resolved  to  make  every  effort  to 
arrange  a  little  better  the  confused  mass ;  and  I  am  more  than 
ever  convinced,  that  the  only  sure  way  of  having  the  head  tilled 
with  clear  and  well-defined  ideas  is,  to  accustom  oneself  to  put 
one's  thoughts  upon  paper.  I  must  tell  you  a  resolution  which  I 
desire  to  execute  ;  it  is  to  write  down  from  time  to  time  all  the  new- 
ideas  and  facts,  whether  original  or  acquired  by  reading  or  con- 
versation, which  I  have  gained.  By  doing  this  we  should  know 
the  progress  which  our  minds  make  ;  and  we  should  not  forget,  as 
we  now  do,  the  ideas  which  pass  through  the  mind  without  making 
any  impression,  but  which  might  be  very  useful  if  gathered  to- 
gether, and  reserved  to  a  proper  occasion.' 


MEMOIR    OF    MARY    JANE    GRAHAM  41 

Her  acquaintance  with  the  Greek  language  only  extended  to  the 
reading  of  the  Greek  Testament.  The  further  progress  in  this  de- 
partment of  literature  was  hindered  by  her  application  to  other 
studies  necessary  for  the  superintendence  of  the  education  of  her 
cousin.  She  was  proposing  to  commence  the  study  of  Hebrew, 
but  increasing  indisposition  precluded  her  from  renewing  her  habita 
of  application  in  any  fresh  track  of  interesting  exercise. 

Miss  Graham  studied  the  theory  of  music  with  much  attention, 
and  wrote  a  short  but  correct  development  of  its  principles1  for  the 
use  of  a  young  cousin,  then  preparing  for  the  situation  of  governess, 
and  whom  she  had  in  part  educated  for  this  important  sphere  with 
anxious  pains  and  interest.  Apart  from  this  object  she  would  not 
probably  have  devoted  so  large  a  portion  of  her  valuable  time  to 
this  study,  as  it  was  a  matter  of  frequent  concern  to  her,  to  observe 
the  preponderance  given  to  this  elegant  and  fascinating  science, 
above  the  more  solid  and  useful  accomplishments. 

In  some  of  her  more  lively  exercises  of  mind  she  took  up  the  sub- 
ject of  chemistry  with  great  delight,  making  long  extracts  from  the 
books  which  she  read,  and  going  over  every  part  till  she  thoroughly 
understood  it.  Without  having  any  more  definite  object  for  this 
study,  she  felt  that  some  absorbing  occupation  of  this  character 
was  necessary  to  beguile  the  long  and  wearisome  hours  of  sick- 
ness. For  the  same  object  botany  also  attracted  her  attention. 
Thus  with  various  and  successive  occupations  her  mind  was  al- 
ways maintained  in  active,  intelligent,  and  profitable  exercise.  A 
striking  feature  of  her  character  (one  which  entered  into  her  recrea- 
tions equally  with  her  studies,  and  which  formed  the  basis  of  her 
high  mental  superiority)  was  a  total  concentration  of  every  power 
of  thought  and  feeling  in  the  object  of  pursuit  immediately  before 
her.2  Indeed,  as  her  father  observes,  '  she  followed  Solomon's  ad- 
vice in  everything  she  undertook — "Whatsoever  thine  hand  findeth 
to  do,  do  it  with  thy  might  !'"3 

Her  peculiar  singleness  of  aim  preserved  her,  in  the  midst  of  her 
intellectual  enjoyments,  from  the  baneful  influence  of  self-indul- 
gence, and  stimulated  her  to  apply  her  literary  pursuits  to  valuable 
practical  purposes.     Her  great,  object  in  the  study  of  the  Spanish 

1  A  Letter  to  a  ynung  Pianoforte  player. 

2  One  of  her  letters  gives  a  graphical  picture  of  this  remarkable  concentration  of  mind. 

'  Plymouth,  May  10,  1825. 

'When  the  furv  of  learning  takes  possession  of  me,  I  cannot  think  of  anything  else. 
If  I  am  seized  with  a  fit  for  studying  any  particular  thing,  I  cannot  give  my  mind  to  any 
other  studies,  however  much  1  usually  delight  in  them.  I  now  wish  to  study  Spanish 
and  Music.  But  I  am  so  carried  away  with  my  ancient  mania  for  Mathematics,  that, 
although  my  head  aches,  and  I  cannot  think  without  inconvenience  of  anything,  I  am 
perpetually  puzzling  my  brains  to  resolve  questions,  which  will  never  be  of  any  use  to 
me.  It  is  said,  that  everything  is  given  for  some  good.  I  cannot  imagine  why  I  have 
been  endued  with  this  invincible  propensity  to  a  study,  which  is  always  diverting  me 
from  more  useful  and  feminine  occupations.'  This  letter,  it  will  be  remarked,  was  written 
several  years  before  her  Treatise  on  Mathematical  Study,  and  before  the  important  intel- 
lectual and  moral  benefit  of  that  study,  which  her  Treatise  so  fully  develops,  had  opened 
to  her  mind. 

3  Eccles.  ix.  19. 


42  MEMOIR    OF    MARY    JANE    GRAHAM. 

language,  was  to  obtain  a  medium  of  communication  with  the 
Spanish  refugees.  The  discovery  of  a  strong  tincture  of  infidelity 
among  them,  combined  with  the  recollection  of  her  own  fall,  to  ex- 
cite a  compassionate,  earnest,  and  sympathizing  concern  on  their 
behalf.  The  second  part  of  '  The  Test  of  Truth'  opens  with  an 
exquisitely  touching  view  of  her  feelings  on  this  painful  subject. 
Indeed  the  work  contains  the  substance  of  her  communications  with 
some  of  those  interesting  but  unhappy  men.  It  was  sent  to  them 
with  much  and  earnest  prayer  upon  the  eve  of  their  departure  from 
England.  She  had  intended  to  have  translated  some  of  the  most 
striking  extracts  from  Paley  and  other  writers  upon  the  Evidences 
of  Christianity ;  and  in  one  of  her  letters  she  mentions  having  no 
less  than  eleven  English  volumes  before  her  mind  for  this  purpose. 
Finding,  however,  that  Paley  had  been  translated,  she  purchased 
the  work,  and  sent  it  to  her  Spanish  friends  with  her  own. 

The  following  notices  will  give  an  interesting  view  of  the  exercises 
of  her  mind  and  faith,  which  were  strongly  called  out  towards  these 
objects  of  her  compassion,  after  she  was  removed  from  immediate 
intercourse  with  them. 

'  Sejrt.  8,  1825. 

'  As  to  my  Spanish,  we  have  been  so  busy  about  the  schools,  that 
I  have  not  been  able  to  do  much.  But  I  find  a  delightful  confi- 
dence, that  this  book  having  been  the  suggestion  of  Christ,  and 
belonging  to  him  and  not  to  me,  will  be  blessed  by  him.  I  have 
read  one  part  of  '  Las  Romas,'1  and  in  reading  it  I  was  struck  with 
the  reflection,  that  the  best  answer  would  be  a  continual  reference 
to  the  word  of  God.  I  thought  therefore  of  placing  my  observations 
on  the  blank  pages,  and  of  filling  the  margin  of  the  printed  paper 
with  references.  I  beseech  you  to  pray,  that  if  I  be  not  a  fit 
instrument  for  the  conversion  of  the  souls  of  these  poor  Spanish 
exiles,  the  Holy  Spirit  would  be  pleased  to  raise  up  some  other.' 

Miss  Graham  obtained  a  copy  of  the  book,  interleaved  with  blank 
paper  for  the  insertion  of  her  remarks.  It  appears,  however,  from 
this  copy,  now  in  the  writer's  possession,  that  she  made  very  little 
progress  in  this  task,  probably  thinking  that  the  simple  argument 
of  "The  Test  of  Truth"  was  better  adapted  for  her  purpose. 

<  April  9,  1827. 
'  Last  week  my  blessed  Master  gave  me  the  power  of  writing  in 
his  name  to  the  poor  Spaniards.  I  have  written  three  sheets  in 
English.  But  as  I  have  not  studied  Spanish  for  a  long  time,  I  find 
myself  in  some  difficulty,  and  must  give  this  week  to  the  language. 
Next  week  I  hope  to  translate  what  I  have  written,  and  to  send  it 
to  you ;  if  you  will  oblige  me  by  seeing  it  put  into  their  hands. 
My  faith  in  seeing  them  converted  to  God  increases  every  day.  At 
present,  "  the  strong  man  armed  keepeth  his  palace,  and  his  goods 

1  Volney's  Ruins  of  Empires,  translated  into  the  Spanish — an  infidel  work  of  much 
authority  with  her  Spanish  friends. 


MEMOIR    OF    MARY    JANE    GRAHAM.  43 

are  at  peace."  But  I  have  confidence  given  me  from  heaven,  that 
I  shall  see  the  "stronger  than  he,"  who  will  conquer  him,  and 
u  take  from  him  all  his  armor  wherein  he  trusted."1  I  may  not 
perhaps  see  this  while  I  am  here ;  but  I  shall  not  rejoice  the  less, 
because  I  see  it  in  heaven.' 

About  a  month  afterwards,  we  find  her  mind  deeply  exercised 
upon  this  work  and  labor  of  love. 

1  May  5, 1827. 

'  I  wrote  the  Spanish  book  in  the  name  of  Jesus,  and  in  the 
belief  that  he  would  give  me  a  spirit  and  a  wisdom,  which  by 
nature  I  do  not  possess.  I  had  a  strong  faith  in  the  promises  of 
God,  to  manifest  himself  in  his  own  time  to  his  own  elect.  But  in 
the  way  of  preparing  to  send  it,  my  faith  vanishes,  and  I  have  now 
only  "an  evil  heart  of  unbelief."2  To  say  to  all  the  bones  in  the 
churchyard  at  Stoke — "  O  ye  dry  bones,  hear  the  word  of  the 
Lord,"3  would  almost  seem  to  me  easier  than  to  say  the  same  thing 
to  souls  dead  in  infidelity.  However,  I  feel  that  I  have  courage 
even  for  this,  since  "Jesus  is  the  resurrection  and  the  life,"  because 
all  the  glory  will  be  to  him  alone  ;  and  because  he  has  assured  me, 
that,  having  confided  myself  to  him,  my  expectations  can  never  be 
disappointed.' 

The  next  letter  was  sent  some  months  afterwards,  with  '  The 
Test  of  Truth,'  and  'Paley's  Evidences.' 

<  Dec.  20,  1827. 

'  I  send  you  Paley,  which  pleases  me  very  much,  with  the  letter, 
in  which,  without  entering  upon  any  argument  about  the  Eviden- 
ces, <fcc,  I  have  leant  upon  the  simple  proposition,  that  God  having 
promised  in  the  Scriptures  to  give  his  Spirit  to  whoever  asks  it  with 
sincerity,  must  either  keep  his  promise,  or  not  be  God  ;  and  I  have 
endeavored  to  show  them,  that  according  to  their  own  principles 
they  are  without  excuse,  if  they  neglect  to  seek  their  Creator  in  this 
manner.  But  if  even  now  it  do  not  succeed,  it  has  been  a  blessing 
to  me  ;  it  has  been  the  cause  of  many  prayers,  of  many  sweet 
moments  of  communion  with  Jesus.  I  cannot  therefore  but  hope, 
that  in  the  time  and  manner  which  may  please  him,  my  prayers 
will  be  answered.  I  recommend  these  unhappy  people  to  you. 
Pray  for  them  often  and  fervently  ;  .possibly  amongst  them  may  be 
found  some  of  those*  who  were  "chosen  before  the  foundation  of  the 
world." ' 

In  another  letter  formerly  quoted,  after  having  begged  her  friend 
to  join  with  her  in  prayer  for  a  blessing  upon  her  studies,  she  added 

i  Luke  xi.  21,  22. 

2  This  book  was  'The  Test  of  Truth.'  Her  care  and  anxiety  for  them  extended  to  their 
temporal,  as  well  as  their  spiritual  distresses.  As  a  token  of  affectionate  sympathy,  as 
well  as  some  acknowledgment  for  valuable  instruction  received,  she  gladly  appropriated 
the  proceeds  of  her  musical  Tract  to  the  fund  raised  for  their  relief. 

3  Ezek.  xxxvii.  4. 


44  MEMOIR    OF    MARY    JANE    GRAHAM. 

in  conclusion, — 'And  pray  for  me,  that  I  may  have  something  to 
say  to  those  poor  Spaniards,  and  that  my  love  for  them  may  not 
grow  cold.' 

The  full  result  of  her  prayers  and  "  trials  of  faith"  on  behalf  of 
her  Spanish  friends,  is  among  the  secrets  which  "  the  day  will 
declare."  Meanwhile  what  Christian  can  fail  to  be  invigorated  by 
this  exhibition  of  prayer,  faith,  self-denial,  and  patient  hope  in  the 
work  of  our  Divine  Master? 

Allusion  has  been  already  made1  to  a  disinterested  project  which 
she  had  formed  of  devoting  herself  to  the  work  of  tuition.  To  her 
cousin  she  writes,  as  if  her  heart  was  full  of  it — '  I  think  of  it  day 
and  night.  The  opportunity  of  my  illness  appears  to  me  excellent 
for  preparing  myself  for  my  plan,  if  the  ability  for  putting  it  into 
execution  should  be  granted  me?  Her  gracious  Lord  however 
was  pleased  to  accept  her  in  the  desire,2  not  in  the  performance  of 
her  work.  Protracted  indisposition  hindered  her  from  giving  any 
definite  shape  or  execution  to  the  plan,  which  only  remains  on  record, 
as  one  among  the  many  instances  of  the  ceaseless  activity  with 
which  her  energies  were  employed  in  the  service  of  her  Redeemer, 
and  of  his  Church. 

It  is  natural  to  expect  to  see  her  a  "  fellow-worker  with  God,"  in 
the  daily  course  of  active  devotedness.  She  was  a  constant  visitor 
of  the  poor  in  the  most  miserable  abodes,  under  circumstances  trying 
to  her  delicate  frame  and  tender  spirit.  For  some  time  she  took  a 
daily  and  somewhat  distant  walk  through  an  uninviting  part  of  the 
city*  to  spend  an  hour  with  a  dying  young  woman,  whose  case  had 
deeply  interested  her,  and  to  whom  there  is  every  reason  to  believe 
that  she  was  found  the  blessed  messenger  of  life  and  salvation. 
Her  sympathy  was  much  called  out  by  the  temporal  wants  of  the 
poor.  Much  of  her  leisure  time  was  employed  in  working  for  their 
benefit.  A  large  chest  of  useful  articles  of  clothing. was  constantly 
kept  in  her  own  room,  while  the  opportunities  of  distribution  were 
always  improved  as  means  of  spiritual  instruction  to  the  objects  of 
her  consideration.  Her  sabbaths  were  entirely  devoted  to  the  service 
of  God.  She  became  a  teacher  in  the  Christ  Church  Sunday 
School,  and  though  she  was  often  exhausted  at  the  close  of  the  day 
by  the  continued  excitement  of  her  exertion,  yet  she  ever  counted 
her  toil  in  the  work  of  Christ  to  be  her  highest  privilege  and  delight. 

Upon  her  removal  from  London,  the  interest  of  her  intellectual 
mind  continued  to  be  called  forth  in  the  employment  of  a  village 
sphere.  A  deep  and  habitual  constraint  of  redeeming  love  regu- 
lated every  mental  effort.  Though  she  diligently  improved  her  re- 
tirement in  adding  to  her  already  well-furnished  storehouse  ;  yet 
she  chiefly  regarded  it  as  the  means  of  secretly  recruiting  her 
strength  for  the  service  of  God.  Hers  was  not  the  mind  to  repose 
luxuriously  in  '  the  Castle  of  Indolence.'  Hers  was  not  the  soul 
that  could  rest  even  in  spiritual  self-indulgence,  insensible  to  the 

1  See  pnge  23,  note.  2  2  Chronicles  vi.  8. 


MEMOIR    OF    MARY    JANE    GRAHAM.  45 

urgent  calls  of  active  duty.  Even  her  delicate  health  was  not  suf- 
fered to  preclude  her  from  the  self-denying  exercise  of  Christian  de- 
votedness.  During  the  first  summer  of  her  country  residence,  she 
regularly  attended  at  the  parish  workhouse  at  seven  o'clock,  to  ex- 
plain the  Scriptures  to  the  poor  previous  to  the  commencement  of 
their  daily  labor.  This,  however,  like  every  other  "labor  of  love," 
was  an  exercise  of  her  faith,  and  conflict  with  the  great  enemy. 
She  mentions  to  her  cousin  the  repugnance  which  at  one  time  she 
found  to  this  work,  and  her  yielding  to  the  temptation  of  deferring 
it  from  day  to  day.  Yet  it  was  not  long  before  she  found  the  vic- 
tory of  faith  over  inertion  ;  and  gladly  did  she  give  the  praise  to 
Him,  who  enabled  her  to  make  a  successful  effort ;  '  I  told  them  of 
my  intention' — she  writes — '  to  go  every  morning  to  pray  with  them 
and  read  the  word  of  God.  My  Saviour  removed  every  difficulty 
out  of  the  way,  and  caused  the  women  to  receive  me  with  the 
greatest  civility? 

The  children  of  the  parish  were  the  objects  oT  constant  solicitude. 
She  wrote  a  few  simple  addresses  for  their  use.  She  drew  out  also 
questions  upon  the  parables  and  miracles,  for  the  assistance  of  the 
Sunday  School  Teachers;1  and,  when  prevented  by  indisposition 
from  attending  the  school,  she  assembled  the  children  at  her  own 
house  for  scriptural  instruction.  The  young  women  also  in  the 
parish  occupied  a  large  share  of  her  anxious  interest;  and,  finding 
them  unwilling  to  assemble  at  the  same  time  and  place  with  the 
children,  she  appropriated  a  separate  evening  for  their  instruction. 
She  was,  as  might  be  supposed,  a  constant  cottage  visitor.  The 
following  beautiful  extract  from  her  mathematical  manuscript  will 
show  the  high  and  consecrated  spirit  with  which  she  connected  this 
humble  ministration  with  her  intellectual  pleasures.  Warning  her 
Christian  student  of  the  dangerous  snare  of  self-complacency,2  she 
inquires  of  him — 'Do  you  ever  experience  this  proud  internal  con- 
sciousness of  superior  genius  or  learning?  God  has  placed  a  ready 
antidote  within  your  reach.  The  abode  of  learned  leisure  is  seldom 
far  from  the  humble  dwelling  of  some  unlettered  Christian.    Thither 

1  Some  of  those  Addresses  and  Questions  have  since  been  published  by  the  Rev  H. 
A.  Simcoe.     (Seeleys  ) 

2  Her  remarks  upon  self-complacency  are  so  just  and  searching,  that  the  Writer  is 
tempted  to  add  them  in  a  note : 

'  Se If-cumplacency  is  another  of  those  temptations,  to  which  the  student  is  peculiarly 
exposed.  He  may  so  far  distrust  his  own  heart,  as  to  abstain  from  "  doing  anything 
through  strife  or  vain-glory."  He  may  keep  out  of  the  way  of  human  praise.  And  yet 
there  may  be  an  inward  complacency,  a  proud  consciousness  of  superiority,  equally  de- 
structive to  his  growth  in  grace.  He  "  thinks  of  himself  more  highly  than  he  ought  to 
think."  He  courts  not  the  breath  of  applause:  but  he  drinks  in  the  intoxicating  vapor 
of  self-gratulation  and  esteem.  There  arc  some  men,  in  whom  pride  stifles  the  impulses 
of  vanity.  If  they  seem  to  care  little  what  others  think  of  them,  it  is  because  they  think 
so  well  of  themselves.  Their  own  opinion  needs  no  confirmation.  Their  solitary  plaudit 
is  so  abundantly  satisfactory,  that  the  buzz  of  admiring  multitudes  would  be  a  superfluous 
addition.  Can  anything  like  this  be  found  in  the  disciple  of  Jesus  1  Yes — for  the  law  of 
sin  still  dwells  in  his  members.  Neither  this  sin,  nor  any  other  shall  be  permitted  to 
have  dominion.  (Romans  vi.  14.)  But  its  assaults  will  sometimes  vex  and  discompose 
him.  He  will  be  tempted,  according  to  the  natural  bent  of  his  character,  to  seek  the  ap- 
plause of  others,  or  to  rest  in  his  own.' 


46  MEMOIR    OF    MARV    JANE    GRAHAM. 

let  your  steps  be  directed.  "  Take  sweet  counsel"  with  your  poor 
uneducated  brother.  There  you  will  find  the  man.  whom  our 
"King  delighteth  to  honor."  His  mean  chamber,  graced  with  one 
well-worn  book,  is  as  "  the  house  of  God,  and  the  very  gate  of 
heaven."  Observe  how  far  the  simplicity  of  his  faith,  and  the  fer- 
vor of  his  love,  exceed  anything  you  can  find  in  your  own  expe- 
rience, cankered  as  it  is  with  intellectual  pride.  God  has  taught 
him  many  lessons,  of  which  all  your  learning  has  left  you  ignorant. 
Make  him  your  instructor  in  spiritual  things.  He  is  a  stranger  to 
the  names  of  your  favorite  poets  and  orators.  But  he  is  very  famil- 
iar with  "  the  sweet  Psalmist  of  Israel."  He  can  give  you  rich  por- 
tions of  the  eloquence  of  one,  who  "spake  as  never  man  spake." 
He  can  neither  u  tell  you  the  number  of  the  stars,  nor  call  them  all 
by  their  names."  But  he  will  discourse  excellently  concerning  "  the 
star  of  Bethlehem."  He  is  unable  to  attempt  the  solution  of  a  diffi- 
cult problem.  But  he  can  enter  into  some  of  those  deep  things  of 
God's  law,  which  to'an  unhumbled  heart  are  dark  and  mysterious. 
He  will  not  talk  to  you  "in  the  words  which  man's  wisdom  teach- 
eth  ;"  but  oh  !  what  sweet  and  simple  expressions  of  Divine  love  are 
those  which  "  the  Holy  Ghost  has  taught  him  !"  He  "  knows  noth- 
ing but  Christ  crucified  ;"  but  this  is  the  excellent  knowledge,  to 
which  all  other  knowledge  is  foolishness.  He  has  "the  fear  of  the 
Lord  ;  that  is  wisdom.  He  departs  from  evil ;  that  is  understand- 
ing."1 When  your  soul  is  refreshed  by  this  simple  and  lowly  com- 
munion with  one  of  the  meanest  of  God's  saints;  return  to  your 
learned  retirement.  Look  over  your  intellectual  possessions.  Choose 
out  the  brightest  jewel  in  your  literary  cabinet.  Place  it  by  the  side 
of  "  the  meek  and  quiet  spirit"  of  this  obscure  Christian.  Determine 
which  is  the  "  ornament  of  greater  price."2  Compare  the  boasted 
treasures  of  your  mind  with  the  spiritual  riches  of  your  illiterate 
brother.  Run  over  the  whole  catalogue.  Let  not  one  be  omitted ; 
the  depth  of  your  understanding,  the  strength  of  your  reasonings, 
the  brilliancy  of  your  fancy,  the  fire  of  your  eloquence.  Be  proud 
of  them.  Glory  in  them.  You  cannot.  They  dwindle  into  in- 
significance. They  appear  to  you  "  as  a  drop  of  a  bucket,  as  the 
small  dust  of  the  balance."  ' 

The  following  letter  gives,  a  beautiful  illustration  of  the  truly 
Christian  spirit,  with  which  she  inculcated  upon  her  friends  the  re- 
sponsibility of  persevering  effort  in  the  work  of  God  : 

'  Stoke,  Aiigust  4,  1825. 
'1  think  that  visiting  the  poor  is  an  excellent  help  to  spirituality 
of  mind,  because  it  shows  us  our  own  weakness,  when  we  lose  si^ht 
for  a  moment  of  the  strength  of  Christ.  It  also  brings  to  light  many 
secret  corruptions,  of  which  we  were  before  ignorant.  I  am  very 
anxious  to  hear  about  the  Infant  School.  Do  not  be  discouraged  by 
the  cold  answers  of •.     Rather  pray  for  them,  that  more  faith 

i  Job  xxviii.  28.  2  1  Peter  iii.  4. 


MEMOIR    OP    MARY    JANE    GRAHAM.  47 

may  be  given  lo  them,  and  a  spirit  of  love  for  the  souls  that  are 
perishing  around  them.  Such  a  prayer  offered  in  faith  by  one 
Christian  for  another  will  bring  down  a  blessing  upon  both.     I  am 

very  sorry  that  I  was  angry  with ,  instead  of  praying  for  her. 

I  do  not  think  that  Christians  pray  enough  for  each  other.  Per- 
haps the  Lord  is  proving  your  faith  and  love  by  making  you  wait 
in  this  cause.  If  it  be  so,  do  not  doubt  his  power  to  carry  you 
through  all  you  undertake  in  his  name.  From  the  mouth  of  the 
children  for  whom  you  are  interested,  he  will  cause  his  praises  to 
be  sounded.  Do  "  not"  then,  "  be  weary  in  well-doing."  If  you 
have  not  already  begun,  let  me  advise  you  not  to  begin,  till  you 
have  given  a  special  time  to  the  Scriptures  and  to  prayer.  I  desire 
all  our  undertakings  to  be  ''sanctified  by  the  word  of  God  and 
prayer."  '  Then — referring  to  her  own  intention  of  setting  apart 
the  next  week  for  spiritual  exercises  in  reference  to  her  Spanish 
communications — she  asks — 'I  thought  perhaps  that  you  would 
give  next  week  to  these  things,  and  that  it  would  be  delightful  to 
me  to  remember,  that  we  were  both  thus  employed  at  the  same 
time.  But  if  you  cannot  do  this,  pray  at  the  time  fixed  by  us,  that 
I  may  have  grace  and  faith  to  pass  these  days  in  dedicating  myself 
to  this  work,  and  that  we  may  both  of  us  in  all  that  we  do  be  de- 
livered from  a  self-seeking  spirit,  and  may  take  every  step  with  our 
eyes  fixed  upon  the  cross  of  Jesus.  I  am  afraid  of  annoying  you 
by  this  mode  of  speaking  of  these  things.  But  if  you  knew  how 
full  my  heart  is  of  tenderness,  while  I  write,  you  would  pardon  the 
importunity,  with  which  I  beseech  you  to  give  yourself  entirely  and 
without  reserve  into  the  hands  of  Christ.  He  can  give  you  from 
the  treasures  of  his  grace  all  the  zeal,  love,  and  warmth  which  you 
need.  All  is  ours  already  by  virtue  of  his  blood.  Let  us  make  use 
of  it.  Let  us  go  to  him  in  holy  boldness,  and  ask  for  all  the  grace 
which  he  is  so  ready  to  give.'     Psalm  lxxxi.  10. 

The  pressure,  however,  of  increasing  illness  constrained  her  to 
relinquish  her  own  habits  of  personal  activity  for  some  time  previous 
to  her  death.  It  was  her  appointed  dispensation  rather  to  suffer, 
than  to  do  her  heavenly  Father's  will;  while  her  solitary  hours 
were  cheered  by  the  contemplation  of  the  glorious  prospects  opening 
upon  her  view — "looking  for  the  mercy  of  her  Lord  Jesus  Christ 
unto  eternal  life"1 

1  Jude  xii. 


CHAPTER   IV 


FURTHER    EXTRACTS    FROM    HER    WRITINGS    AND    COR- 
RESPONDENCE. 

It  is  not  to  be  expected,  that  the  quiet  tenor  of  Miss  Graham's 
habits  in  a  retired  village  could  furnish  much  variety  of  incident  or 
detail.  We  shall,  however,  abundantly  compensate  for  this  de- 
ficiency by  a  more  full  exhibition  of  her  fine,  powerful,  and  spiritual 
mind,  as  illustrated  in  her  writings  and  correspondence. 

But  this  department  of  our  work  is  too  large  to  be  comprehended 
in  one  mass.  We  will  therefore  set  it  forth  in  several  distinct  di- 
visions, and  give  her  sentiments  upon  the  fundamental  Doctrines 
of  the  Gospel — upon  subjects  of  interesting  Theological  dis- 
cussion— upon  some  points  of  moment  connected  with  Christian 
Experience  and  Profession — and  upon  Miscellaneous  Subjects. 

1.     HER    VIEWS    OF    THE     GREAT     DOCTRINES    OF    THE    GOSPEL. 

Her  apprehensions  and  statements  of  the  grand  fundamentals 
of  the  Christian  faith  were  eminently  scriptural. 

On  the  humbling  doctrine  of  Original  Sin,  she  justly  remarks 
in  a  posthumous  work:1 — 

'  It  is  the  very  first  lesson  in  the  school  of  Christ :  and  it  is  only 
by  bein<x  well  rooted  and  grounded  in  these  first  principles,  that  we 
can  hope  to  go  on  to  perfection.  The  doctrine  is  written  in  Scrip- 
ture as  with  a  sunbeam.  If  we  do  not  feel  some  conviction  of  it  in 
our  own  hearts,  it  affords  a  sad  proof  that  we  still  belong  to  that 
"  generation  that  are  pure  in  their  own  eyes,  and  yet  is  not  washed 
from  their  filthiness."  '2 

After  adducing  some  of  the  most  convincing  scriptural  evidence, 
she  proceeds  forcibly  to  illustrate  the  subject  by  the  case  of  Infants. 

i  "The  Frceness  and  Sovereignty  of  God's  Justifying  and  Electing  Grace."  Not- 
withstanding the  inversion  of  Scriptural  order  in  the  Title  (which  her  mode  of  discus- 
sion unfortunately  required,)  and  one  or  two  incidental  inaccuracies  of  exposition,  its 
statements  of  Divine  truth  are  full,  clear,  encouraging,  and  practical.  The  substance  of 
the  work  was  written  about  four  years  before  her  death,  in  a  letter  to  a  serious  relative, 
with  the  desire  to  impart  to  her  mind  a  more  clear  and  comprehensive  knowledge  of  the 
system  of  the  Gospel.  She  brought  it  into  its  present  form  during  her  last  illness,  and 
lived  only  to  correct  the  first  two  proof  sheets.  Her  object  in  publication  is  stated  in  her 
communication  to  the  venerable  Minister,  to  whom  she  wished  to  have  dedicated  the 
work — '  Now  that  I  have  experienced  the  exceeding  comfort  and  delight,  which  a  clear 
view  of  God's  sovereign,  absolute,  tree,  and  unmerited  salvation  affords  in  the  near  pros- 
pect of  eternity,  1  am  very  desirous  to  make  my  poor  testimony  to  these  truths  public,  in 
the  hope  that  God  will  bless  it  to  others.  For  1  know  that  success  "is  not  of  him  that 
planteth,  nor  of  him  that  watereth.  but  of  God  that  Lri\eth  the  increase.'" 
"  Prov.  xxx.  P2.  pp.  8,  'J. 


MEMOIR    OF    MARY    JANE    GRAHAM.  49 

1  Would  we  know  the  reason  of  this  indelible  pollution,  which 
fallen  man  has  transmitted  to  his  latest  descendants?  let  that 
given  by  Scripture  suffice—"  Who  can  bring  a  clean  thing  out  of 
an  unclean?  not  one.'1  But  is  not  the  new-born  babe  innocent  ? 
yes,  from  the  commission  of  actual  sin  ;  but  not  from  the  pollution 
of  a  nature  altogether  sinful:  for  "  who  can  bring  a  clean  thing 
out  of  an  unclean?"  "Death  passed  upon  all  men,  for  that  all 
have  sinned."*  Why  then  is  death  so  often  commissioned  to  snatch 
away  the  babe  in  the  first  hour  of  its  existence? — why,  but  because 
that  babe  is  a  sinful  creature  ?  Sin,  that  root  of  bitterness,  has 
already  shot  its  fibres  into  the  inmost  soul.  That  infant  "  born  of 
the  ilesh,  is  flesh  ;"3  and  "  as  such  cannot  please  God"4 — cannot 
bring  forth  any  other  than  the  accursed  fruits  of  the  flesh.  As 
surely  as  the  cockatrice's  egg  will  hatch  into  a  viper,  so  surely  will 
the  babe  born  of  unclean  parents,  be  itself  unclean — so  surely  it  will 
be  "  by  nature  a  child  of  wrath,  even  as  others."5  And  therefore 
it  is  as  the  apostle  tells  us,  that  "  Death  reigneth  over  all,  even  over 
them  that  have  not  sinned  after  the  similitude  of  Adam's  trans- 
gression."*  I  entertain  not  a  doubt  that  these  little  ones  are  re- 
deemed by  the  blood  of  Jesus  :  but  that  they  need  redemption,  that 
they  are  sinners,  "children  of  wrath  by  nature," — of  this  truth  I 
am  ecpially  well  assured  ;  and  every  little  mound  in  the  church- 
yard seems  to  have  a  voice  that  tells  me  so.'7 

Then  after  citing  our  Church's  recognition  of  this  doctrine  in  the 
Ordinance  of  Infant  Baptism,  she  returns  to  her  scriptural  ground 
of  argument. 

'  The  Holy  Ghost  has  instructed  the  Apostle  to  give  us  such  a 
full  comment  upon  the  spiritual  death  we  all  die  in  Adam,  that  we 
cannot  too  often  read  and  pray  over  the  following  passages  :  Rom. 
v.  12,  21  ;  1  Cor.  xv.  21,  22,  45,  49  ;  Eph.  iv.  22,  24  .  Col.  iii.  9,  10. 
There  are  many  others,  in  which  our  nature  in  Adam  is  spoken  of, 
in  contradistinction  to  the  new  and  holy  nature  we  receive  in  Christ 
Jesus.  So  essential  is  a  right  understanding  of  this  truth,  that 
until  we  receive  it,  many  of  the  most  beautiful  parts  of  the  Church 
service  must  appear  just  as  unintelligible  to  us  as  it  they  were  writ- 
ten in  an  unknown  language.  Nay — worse  than  unintelligible — 
they  must  seem  extremely  foolish  and  ridiculous.  How  absurd  (to  an 
understanding  not  convinced  of  the  original  defilement  of  our  na- 
ture) must  it  appear  to  talk  of  remitting  an  infant's  sins;  of  causing 
the  Old  Adam  to  be  buried,  and  his  carnal  affections  to  die  in 
him  f  while  all  the  time  the  hearer  thinks  that  the  infant  as  yet 
has  no  sin,  no  carnal  affections, — while  the  very  existence  of  the 
Old  Adam  or  original  sin  is  doubted  by  him  !'9 

The  sacred  records  of  Christian  experience  furnish  full  confirma- 
tion of  her  humiliating  statement. 

'  Oh  !  what  an  unmeaning  heap  of  words,' — she  exclaims — 'has 

1  Job  xiv.  4.  2  Rom.  v.  12.  3  John  iii.  f>. 

*  Rom.  viii.  8.  5  Eph.  ii.  3.  6  Rom.  v.  14. 

'  Page  308.  8  See  the  Baptismal  Service.        »  Page  14. 

4 


50  MEMOIR    OF    MARY    JANE    GRAHAM. 

been  handed  down  to  us  in  the  law  of  Moses,  the  Psalms  of  David, 
the  confessions  of  Ezra,  Nehemiah,  Job,  Daniel,  Jeremiah,  and  (he 
rest  of  God's  saints,  if  that  evil  nature  which  caused  them  to  groan 
did  not  really  exist !  Above  all — what  shall  we  make  of  Romans 
iii.  and  vii.  ?  What  shall  we  understand  by  the  conflict  between 
the  flesh  and  the  Spirit,1  between  the  old  man  and  the  new  man, 
between  the  carnal  and  spiritual  affections  l  Was  St.  Paul  dream- 
ing, when  he  said — £i  I  know  that  in  me,  that  is,  in  my  flesh,  dwell- 
ed! no  good  thing?"2  Was  he  beside  himself,  when  he  declared 
"  that  he  found  in  himself  a  law,  that  when  he  would  do  good,  evil 
was  present  with  him  ?"3  that,  though  by  Divine  grace  he  had 
learnt  "  to  delight  in  the  law  of  God  after  the  inward  man,  yet  still 
he  saw  another  law  in  his  members,  warring  against  the  law  of  his 
mind,  and  bringing  him  into  captivity  to  the  law  of  sin  which  was 
in  his  members  ?"4  The  Apostle  of  the  Gentiles,  "  who  labored 
more  abundantly  than  they  all  :"5  he,  who  "  had  been  caught  up  to 
the  third  heaven,  and  heard  unspeakable  words  which  it  was  not 
lawful  for  him  to  utter1'6  amongst  sinful  men  ;  he,  who  "  counted  all 
things  but  dung,  that  he  might  win  Christ;"7  he,  who  was  "ready, 
not  only  to  be  bound,  but  also  to  die  for  the  name  of  the  Lord 
Jesus  ;"s  this  chosen  vessel  of  mercy,  full  of  zeal  and  full  of  love, 
and  wider  the  immediate  inspiration  of  the  Holy  Ghost,  so 
groaned  under  the  burden  of  the  original  corruption  of  his  na- 
ture— "  the  law  of  sin  warring  in  his  members  ;"  that  he  was  com- 
pelled to  cry  out — -<;  O  wretched  man  that  I  am,  who  shall  deliver 
me  from  the  body  of  this  death?"9  And  from  the  time  of  Paul 
there  has  never  been  a  real  Christian,  who  has  not  often  felt  him- 
self constrained  to  adopt,  this  language,  and  to  say  in  the  anguish 
of  his  soul — "  who  shall  deliver  me  from  the  body  of  this  death  ?" 
The  remedy,  as  is  usual  in  Scripture,  follows  close  upon  the  com- 
plaint: "I  thank  God  through  Jesus  Christ  our  Lord."  "° 

From  her  Mathematical  Manuscript  we  extract  the  following 
method  of  proof  of  the  total  depraoity  of  man.  In  speaking  of  the 
three  modes  of  demonstration — Inference,  Coincidence,  and  Reduc- 
tio  ad  absurdumil — she  thus  applies  the  last  mode  to  the  subject 
alluded  to — '  If  man  be  not  utterly  depraved,  he  must  be  in  one 
of  these  two  states — either  perfectly  good,  without  any  mixture  of 
sin  ;  or  good,  with  some  admixture  of  evil  and  imperfection.  The 
first  of  these  suppositions  carries  its  own  absurdity  upon  the  face  of 
it.  The  second  is  plausible,  and  more  generally  received.  Yet  it 
is  not  difficult  to  prove,  that  if  man  had  any  remaining  good  in 
him,  that  is, — towards  God — he  could  not  possibly  be  the  creature 
that  he  now  is.  There  could  not  be  that  carelessness  about  his 
eternal  welfare,  that  deadness  to  spiritual  things,  which  we  per- 

i  Gal.  v.  17.  -  Rom.  vii.  18.  3  lb.  v.  21. 

*  Rom.  v.  22,  23.  5  1  Cor.  xv.  10.  *  2  Cor.  xii.  2,  4. 

7  Phil.  iii.  8.  8  Acts  xxi.  13.  »  Rom.  vii.  24. 

»°  Rom.  vii.  25.     Page  14. 

11  i.  e.     The  contrary  hypothesis  necessarily  involving  an  absurdity. 


MEMOIR    OF    MARY    JANE    GRAHAM.  51 

ceive  in  every  individual,  whose  heart  has  not  been  renewed  by 
Divine  grace.  Man  would  not  love  pleasure  more  than  God.  He 
would  not  prefer  "  the  things  which  are  seen  and  which  are  tem- 
poral" to  "  the  things  that  are  not  seen  and  are  eternal."  He  would 
not  trifle  with  sin.  He  would  not  sneer  at  holiness.  He  would  not 
habitually  neglect  to  pray. 

'All  these  things  are  utterly  incompatible  with  the  hypothesis, 
that  man  is  only  partially  fallen  from  God.  The  very  least  spark 
of  innate  godliness  would  imply  a  restless  dissatisfaction  in  what  is 
evil ;  an  importunate  longing  to  be  freed  from  it.  The  man  in 
whom  such  a  spark  of  goodness  existed,  would  breathe  after  lost 
communion  with  his  Maker.  He  would  prefer  God's  will  and 
pleasure  to  his  own.  "The  honor  that  cometh  from  God  only" 
would  be  dearer  to  him  than  the  most  splendid  tribute  of  human 
applause.  Is  anything  like  this  to  be  found  in  man  before  his  re- 
ception of  Divine  grace?  No — He  "lives  without  God  in  the 
world:"  chooses  his  own  will  and  pleasure,  and  seeks  his  own 
glory.     He  is  utterly  selfish  ;  therefore  he  is  utterly  fallen. 

'  We  find  then  that  the  doctrine  of  man's  partial  depravity  in- 
volves absurd  consequences.  It  leads  to  conclusions  which  are 
wholly  at  variance  with  fact.  These  reflections  bring  us  back  to 
the  Scripture  statement.  We  admit  that  the  heart  of  man  may 
yet  be  the  seat  of  many  noble  and  tender  affections  toivards  his 
fellow-men.  But  in  regard  to  God,  we  declare  his  affections  to  be 
alienated,  his  understanding  darkened,  his  will  depraved.  "There 
is  none  that  unclerstandeth  ;  there  is  none  that  seeketh  after  God. 
They  are  all  gone  aside  ;  they  are  altogether  become  filthy  ;  there 
is  none  that  doeth  good,  no,  not  one."  u 

The  utter  helplessness  of  man  she  adduces  with  great  clearness 
and  power,  to  prove  that  the  work  of  grace,  from  its  earliest  com- 
mencement to  its  final  consummation,  is  "  all  of  God." 

'Grace  will  be  given' — she  observes — 'to  all  who  diligently  seek 
for  it.  But,  if  we  attend  to  the  Scripture  account  of  every  man, 
woman,  and  child  by  nature,  we  shall  find  that,  this  seeking  also  is 
the  effect  following  upon  grace  received  ;  not  the  cause  producing 
it.  By  this  I  mean  to  say,  that  the  very  act  of  seeking  grace 
proves  that  we  have  received  grace  already ;  and  that  the  very 
ability  to  seek,  is  itself  the  free  gift  of  God's  sovereign  grace.  If 
"  every  thought  of  man's  heart  is  evil,  and  that  continually^  surely 
it  is  not  out  of  that,  heart  that  the  first  desire  of  any  good  thing  can 
spring.  If,  by  nature,  "there  is  none  that  seeketh  after  God?'* 
whence  can  the  first  attempt  to  seek  him  arise,  but  from  free  grace 
drawing  us  contrary  to  nature  ?  Freely  must  grace  be  given  to 
enable  us  to  seek  at  first ;  and  freely  must  it  be  continued,  to  enable 
us  to  go  on  seeking.  I  know  that  none  shall  seek  the  Lord  in 
vain  ;  none  who  come  shall  be  cast  out  ;  none  who  believe  shall 
come  short  of  everlasting  life  ;    none  who  choose  the  better  part 

»  Psalm  xiv.  2,  3.     Rom.  iii.  10—12.  «  Gen.  vi.  5.  3  Rom.  iii.  11. 


52  MEMOIR  OF  MARY  JANE  GRAHAM. 

shall  have  it  taken  from  them  j1  but  then  none  can  seek  the  Lord,  un- 
less he  first  seek  them.2  None  can  come,  except  it  be  given  them 
of  the  Father ; — none  can  believe,  save  as  many  as  are  ordained 
to  eternal  life ;  None  can  choose  Christ,  except  he  first  choose  them.3 
If,  again,  we  consider  the  magnitude  of  the  change,  which  must 
take  place  in  every  sinner's  heart  before  he  can  truly  and  earnestly 
seek  God,  we  shall  be  convinced  that  no  part  of  it  is  properly  his 
own.  He  must  "  be  born  again  ;"4  must  become  a  new  creature ; 
old  things  must  pass  away,  all  things  must  become  new  ;"fi  he  must 
"pass  from  death  unto  life;"6  "from  darkness  to  light— from  the 
power  of  Satan  unto  God"7 — "  from  going  about  to  establish  his  own 
righteousness,  to  submit  himself  to  the  righteousness  of  God  ;"8  and 
this,  to  a  proud  carnal  heart,  is  the  most  difficult  of  all.  And  who 
is  sufficient  for  these  things?  Who  but  He  that  first  formed  us  in 
the  womb,  can  cause  us  to  be  born  again  of  the  Spirit?  Who  but 
He  that  originally  created  us,  is  able  to  "create  us  anew  in  Christ 
Jesus?"  Who  but  the  giver  of  natural  life  can  give  spiritual  life; 
"  and  quicken  those  that  were  dead  in  trespasses  and  sins?"9 

When  the  Lord  of  life  stood  by  the  grave  of  Lazarus  and  said — 
"Lazarus  come  forth;  and  he  that  was  dead,  instantly  came 
forth;"10  who  would  say,  that  this  act  of  lifting  himself  up  was  the 
cause  of  his  coming  to  life :  and  not  rather,  that  his  coming  to  life 
was  the  cause  of  his  being  able  to  lift  himself  up  ?  It  is  thus,  when 
Jesus  by  his  word  and  Spirit  says  to  the  heart  of  a  sinner — "  Awake, 
thou  that  slcepest,  and  arise  from  the  dead,  and  Christ  shall  give 
thee  light."11  Instantly  that  dead  soul  arises,  and  its  first  act  is 
seeking,  or  prayer ;  but  this  same  act  of  seeking  is  the  effect  of 
spiritual  life,  not  the  cause.  We  pray  because  we  are  alive,  not 
that  we  may  live.  We  cannot  quicken  ourselves  when  dead  in 
sin,  any  more  than  we  can  bring  a  dead  body  to  life.  But  when 
Jesus  has  quickened  us,  we  shall  as  surely  perform  all  those  ac- 
tions, which  demonstrate  the  soul  to  be  spiritually  alive,  as  a  dead 
body  when  raised  by  Divine  power,  will  surely  perform  all  the  func- 
tions of  a  living  person.  Grace,  great  grace,  must  be  infused,  to 
enable  us  to  seek  at  all ;  and  He  who  first  gave  grace  to  seek,  will 
give  more  grace  in  answer  to  that  seeking,  thus  fulfilling  that  pre- 
cious scripture  which  saith— "  To  him  that  hath,  shall  be  given."12 
We  neither  begin  nor  carry  on  the  work  of  grace  in  our  own 
hearts.  "  Jesus  is  the  author  and  finisher,"  the  Alpha  and  Omega, 
"of  our  faith."13  From  the  first  spark  of  grace  that  faintly  glim- 
mers upon  us  here,  to  the  full  blaze  of  glory  which  shall  burst  upon 
us  in  heaven;  all,  all  is  his  doing ;  it  is  he  that  made  us  alive 
(spiritually,)  not  we  ourselves.     It  is  God  who  both  begins  the 

1  Isaiah  xlv.  19.  John  vi.  37,  40.     Luke  x.  42. 

2  John  x.  16.     Ezek.  xxxiv.  14.     Luke  xix.  10.     Psalm  cxix.  176.     Eph.  ii.  13. 

3  John  vi.  65;  xv.  16.     Acts  xiii.  48.         4  John  iii.  3.  5  2  Cor.  v.  17. 
6  1  John  iii.  14.                                             7  Acts  xxvi.  18.     1  Peter  ii.  9. 

8  Rom.  x.  3.  9  Ephesiansii.  1.         10  John  xi.  43,  44.        u  Ephesians  v.  14. 

>»  Matt.  xiii.  12.  13  Heb.  xii.  2. 


MEMOIR    OF    MARY    JANE    GRAHAM.  53 

good  work  in  us,  and  also  will  "  perform  it  unto  the  day  of  Jesus 
Christ."  n 

Then,  after  having  confirmed  her  statement  by  the  strong  and 
unequivocal  language  of  the  Church,  she  proceeds  to  exhibit  in  con- 
nection with  it,  Ike  perfect  freeness  of  Divine  grace. 

'It  is  absolutely  necessary  to  a  clear  and  full  view  of  this  doc- 
trine, that  we  ascribe  to  the  free,  sovereign,  and  unmerited  grace 
of  God,  the  first  desire  after  him  that  ever  arose  in  our  hearts,  as 
well  as  the  fulfilling  of  that  desire,  when  expressed  in  prayer.  We 
must  be  convinced  that  nothing  in  the  work  of  salvation  is  our  own, 
but  only  the  gift  of  God's  love  to  us  in  Christ  Jesus.  Christ  died 
for  us  when  we  were  enemies.2  The  benefits  of  his  death  are  ap- 
plied to  us,  for  the  purpose  of  reconciling  us,  not  in  consequence  of 
our  making  any  advances  towards  being  reconciled.  He  "died  for 
the  ungodly"  for  tho?e  who  were  " without  strength"*  without 
strength  to  come  to  Him  ;  without  strength  to  form  so  much  as  a 
wish  to  come  to  Him.  The  desire  to  come  is  given  for  His  sake  : 
the  ability  to  come  is  given  for  His  sake  ;  the  acceptance  on  com- 
ing is  an  acceptance  for  the  beloved  sake  of  this  beloved  Saviour, 
"  without  whom  we  can  do  nothing."4  Those  who  say — '  Grace 
will  be  given  if  we  ask ;  but  then  asking  must  precede  or  procure 
the  given  grace' — are  in  effect  robbing  God  of  much  of  the  glory 
due  unto  his  name.  For  the  power  and  the  inclination  to  ask  are 
of  themselves  a  part  of  the  free  gift  of  God's  grace  to  us  in  Christ 
Jesus.  They  are  the  beginning  of  God's  work  in  the  heart ;  and 
to  say,  that  we  begin  this  work,  is  no  other  than  to  say  that  we 
can  create  ourselves  anew  in  Christ  Jesus.  I  will  venture  to  affirm, 
that  if  God  waited  to  give  us  his  grace  till  we  asked  him  for  it  of 
our  own  accord,  we  should  go  without  it  to  all  eternity. 

'  The  great  source  of  error  on  this  head,  even  amongst  serious 
people,  is,  that  they  cannot  bring  themselves  to  think  they  have 
nothing  of  their  own  in  the  work  of  salvation.  Therefore  it  is, 
that,  when  constrained  to  acknowledge  that  the  grace  given  them 
when  they  seek,  is  from  God  only  ;  their  self-righteousness  betakes 

1  Phil.  i.  6.  Freeness  of  Grace,  pp.  48—51.  While  however  she  lays  down  the  fun- 
damental principle,  that  in  the  work  of  salvation  "  all  is  of  God,"  she  insists  upon  the 
necessity  of  rational  means  in  connection  with  Divine  agency.  '  The  Spirit  alone,'  she 
observes  in  her  manuscript— '  can  "  convince  of  sin,  and  of  righteousness,  and  of  judg- 
ment." (John  xvi.  8.)  But  then  he  does  so  by  means  of  our  understandings — not  in 
despite  of  them.  He  who  first  made  us  reasonable  beings,  acts  upon  us  in  a  way  suited 
to  our  reason.  He  gives  us  no  new  faculties,  but  enables  us  for  the  right  use  of  those 
which  we  already  have :  There  cannot  be  a  greater  mistake  than  the  separation  which 
some  make  between  the  operation  of  the  Spirit,  and  the  process  of  rational  conviction. 
They  are  related  to  each  other  as  the  cause  to  the  effect.  The  Spirit  of  God  alone  "guides 
into  all  truth,"  (John  xvi.  13,)  yet  not  by  urging  us  on  blindfold  with  headlong  impulse. 
He  opens  our  eyes,  and  pours  in  the  light  from  above.  The  eves  which  he  opens  are 
"theeyes  of  our  understanding."  (Eph.  i.  18.)  The  light  which  he  sheds  forth  is  the 
steady  light  of  rational  and  sober  conviction.  It  is  not  the  cold  moonshine  of  formality, 
which  only  plays  round  the  head.  It  is  not  the  false  glare  of  enthusiasm,  which  only 
dazzles  the  imagination.  His  is  that  piercing  beam,  which,  while  it  illuminates  and  con- 
vinces the  understanding,  purifies  and  converts  the  heart.' 

.2  Rom.  v.  10.  3  ibid.  6.  i  John  xv.  5. 


54  MEMOIR    OF    MARY    JANE    GRAHAM. 

itself  to  another  stronghold  ;  and  we  find  them  laying  claim  to  their 
asking  and  seeking,  as  if  that  at  least  was  the  effort  of  their  own 
will,  the  spontaneous  act  of  their  own  power.  This  is  just  as  if 
one  should  take  a  dead  person  by  the  hand,  breathe  life  into  him, 
and  lift  him  up  upon  his  feet ;  and  that  person  should  make  a  show 
of  acknowledgment  to  his  benefactor,  by  allowing  to  that  benefac- 
tor the  praise  of  lifting  him  up  after  he  was  alive,  and  keeping  him 
alive  ever  since,  and  yet  should  maintain,  that  the  first  breath  of 
all  came  into  him  by  his  own  spontaneous  act,  by  the  effort  of  his 
own  assisted  power.  The  absurdity  of  such  an  assertion  with  re- 
gard to  temporal  life,  would  strike  us  at  once  ;  but  we  are  not  so 
struck  with  it  in  reference  to  spiritual  life;  and  the  reason  is  this: 
when  we  speak  of  a  corpse,  we  know  what  we  speak  about ;  tbere 
it  lies  before  our  eyes,  incapable  of  breathing,  moving,  speaking. 
We  perfectly  know  what  we  mean,  when  we  say  that  a  dead  body 
cannot  raise  itself  to  life.  But  when  we  speak  of  a  soul  "dead  in 
trespasses  and  sins,"  we  too  often  use  the  phrase,  merely  because 
we  find  it  in  the  Scriptures:  without  the  slightest  conception  of  the 
awful  reality  expressed  by  it.  Nor  is  it  till  we  have  ourselves  in 
some  measure  "  passed  from  death  unto  life,"  that  we  begin  to  per- 
ceive the  dreadful  and  close  analogy,  which  really  exists  between 
the  two  states  of  natural  and  spiritual  death.  If  God  were  to  come 
to  an  unconverted  person  with  the  question — not — "Can  these  dry 
bones" — but  Can  these  dead  souls — "live?"  he 'would  be  apt  to 
reply— Why  not?  What  should  hinder  them  from  raising  them- 
selves up,  and  breathing  the  breath  of  spiritual  life?  But  when 
God  has  quickened  us  from  our  own  death  in  trespasses  and  sins, 
our  eyes  are  open  to  see  what  spiritual  death  really  is,  and  then  we 
learn  with  trembling  awe  to  reply,  ' "  Lord,  thou  knowest:"1  this  is 
thy  work  :  it  is  thou  that  must  make  us  to  live,  and  not  we  our- 
selves.' 

'  Since,  then,  men  are  universally  disposed  to  "  go  about  establish- 
ing their  own  righteousness,"  how  carefully  ought  we  to  close  up 
every  avenue,  through  which  this  besetting  sin  might  gain  admit- 
tance, and  rob  us  of  our  peace,  by  leading  us  to  rob  Christ  of  his 
praise !  Many  are  the  windings  of  our  own  treacherous  hearts ; 
many  are  the  devices  of  Satan,  by  which  he  would  tempt  us  to  as- 
cribe to  our  own  strength,  what  God  hath  done  for  us  of  his  mere 
mercy.  Nor  let  us  think  that  a  mistake  here  can  be  of  trifling  im- 
portance. God  is  very  jealous  for  his  great  name;  and  he  has  de- 
clared, that  "  if  we  will  not  lay  it  to  heart,  to  give  glory  to  his  name, 
he  will  send  a  curse  upon  us,  and  will  even  curse  our  blessings."2 
Many  and  glorious  are  the  crowns  which  adorn  the  sacred  head  of 
Imfnanuel.  Let  us  not  try  to  pluck  thence  the  brightest  and  fairest 
of  them  all :  for  well  does  it  become  this  King  of  kings.  When  we 
reach  heaven,  and  receive  the  crown  of  glory,  we  shall  be  ready 
enough  to  cast  that  at  his  feet,  and  to  say,  Thou  only  art  worthy. 

i  Ezck.  xxxvii.  3.  2  Mai.  ii.  2. 


MEMOIR    OF    MARY    JANE    GRAHAM.  55 

Let  us  do  the  same  with  the  crown  of  grace  here ;  for  surely  we 
have  as  little  right  to  arrogate  the  one  to  ourselves  as  the  other.'1 

These  Scriptural  statements  of  man's  total  corruption  are  well 
connected  with  the  calls  of  the  Gospel — not  as  implying  man's 
natural  free-will  and  power  to  turn  to  God;  but  as  displaying  the 
riches  of  Divine  grace,  as  stamping  the  mark  of  guilt  upon  the 
moral  inability  of  the  sinner,  and  setting  forth  the  means,  by  which 
the  Lord  accomplishes  the  purposes  of  his  everlasting  love.  In  the 
valley  of  dry  bones,  to  which  Miss  Graham  has  just  alluded,  the 
prophet  was  commanded  to  "call  the  things  that  be  not,  as  though 
they  were."  The  Almighty  power  of  God  gave  effect  to  the  feeble 
voice  of  his  servant.2  He  fails  not  to  manifest  the  same  almighty 
power  in  the  resurrection  of  souls  under  the  ministration  of  his 
Gospel ;  while  the  sovereignty  of  his  grace  is  not  less  apparent  in 
"  quickening  whom  he  will."3 

Perhaps,  however,  Miss  Graham  may  be  considered  somewhat 
defective  in  an  exhibition  of  the  free  invitations  of  the  Gosjiel. 
Many  exclusive  writers4  deem  it  unnecessary  to  address  the  lan- 
guage of  pleading  love  and  urgent  remonstrance,  where  the  want 
of  inclination  opposes  a  moral  barrier  to  its  success.  But  this  is  to 
obscure  the  riches  of  the  grace  of  God  by  the  narrow  and  perverted 
reasoning  of  man.  Our  Lord's  personal  ministry  was  in  no  way 
restrained  by  his  perfect  knowledge  of  the  eternal  purpose  or  of  hu- 
man inability.  Though  the  objects  of  electing  love  were  individu- 
ally known  to  him,  yet  his  gracious  offers  were  as  general,  as  if  no 
counsel  had  been  fixed  in  the  eternal  mind,  or  as  if  he  were  unac- 
quainted with  its  restricted  object  and  end.  Though  he  most  de- 
cisively declared  man's  total  inability  to  come  to  him  irrespective 
of  the  sovereign  application  of  Almighty  power  ;5  yet,  "his  bands  of 
love"  were  "the  cords  of  a  man"— suited  to  "draw"  him  as  a  ra- 
tional and  responsible  creature.6  The  freeness  of  Divine  mercy — ■ 
not  the  secret  decree  of  the  Divine  will — was  the  ground  and  rule 
of  his  patient  procedure.  He  spoke  the  glad  tidings  to  the  unbe- 
lieving Jews,  '•'•that  they  might  be  saved.m  He  complains  of  them 
most  tenderly,  that  "  they  would  not  come  to  him,  that  they  might 
have  life.8  He  connected  his  declaration  of  the  purpose  of  God 
with  a  full  and  faithful  invitation  to  sinners.9  He  offered  himself 
indefinitely  to  large  and  mixed  assemblies  as  the  provision  for  the 
salvation  of  the  whole  world.10  He  extended  the  commission  of  his 
Gospel  "  to  every  creature""  and  closed  the  special  revelation  of  the 

1  Freeness  of  Grace,  pp.  53 — 57.  2  Ezek.  xxxvii.  2 — 10. 

3  John  v.  21,25,  with  Ephes.  i.  19,  20. 

4  Miss  Graham,  however,  must  not  be  confounded  with  writers  of  this  class.  If  there 
was  an  omission  in  her  statements,  there  was  no  defect  in  her  system.  Her  private  cor- 
respondence abounds  with  the  most  fervid  appeals  to  the  unconverted,  and  the  most  un- 
restricted offers  of  the  Gospel.  See  the  letters  in  Chapter  v.  adduced  as  illustrative  of  her 
'compassionate  concern  for  the  unconverted.' 

5  See  John  vi.  44,  65.  6  Hosea  xi.  4.  7  John  v.  34. 
8  John  v.  40.     Compare  Matt,  xxiii.  37.  9  Ibid,  vi.37. 

>°  Ibid.  vi.  50,  51 ;  vii.  37.     Compare  Isaiah  lv.  1,  2.     Matt.  xi.  28.        «  Mark  xvi.  15. 


56  MEMOIR    OF    MARY    JANE    GRAHAM. 

future  history  of  the  church,  with  the  same  widely-extended  em- 
brace of  inestimable  mercy.1  Where,  then,  is  the  sinner  that  is  ex- 
cluded from  the  responsibility  of  believing'  the  testimony  ?  Or  where 
is  he  that  is  shut  out  from  the  encouragement  of  its  free  and  large 
invitations  ? 

Turning  from  Miss  Graham's  writings  to  her  correspondence,  we 
find  her  views  of  the  Gospel  to  be  equally  clear  and  encouraging. 

The  following  letter  gives  a  distinct  view  of  the  ground  of  our 
acceptance  with  God  : — 

'  February  15,  1828. 

'Dearest .     Join  with  me  in  admiring  the  mercy  of  our 

God.  "For  if,  when  we  were  enemies,  we  were  reconciled  unto 
God  by  the  death  of  his  Son,  much  more,  being  reconciled,  we  shall 
be  saved  by  his  life."2  "  If  we  confess  our  sins,  God  is" — not  mer- 
ciful and  compassionate, — but  " faithful  and  just  to  forgive  us  our 
sins."3  For  since  "Christ  once  suffered,  the  just  for  the  unjust" — 
since  He  " bare  our  sins  in  his  own  body  on  the  treeH — if  we  be- 
lieve on  him,  and  lay  hold  on  his  salvation,  justice  itself  cannot  but 
acquit  us.  It  cannot  be,  that  Jesus  should  lay  down  His  life,  and 
that  then  God  should  require  ours.  It  cannot  be,  that,  when  Jesus 
has  paid  the  dreadful  debt  to  the  very  uttermost  farthing,  we  should 
be  called  upon  to  pay  it  once  again.  No.  As  God  is  a  faithful 
God,  He  must  fulfil  the  promises  He  has  made,  that  not  one  of  all 
those  who  come  to  Him  through  Jesus,  shall  ever  perish.  As  He  is 
a  just  God,  He  will  not  punish  us  and  our  Surety  too — will  not  de- 
mand a  twice-told  reckoning.  If,  indeed,  the  atonement  of  Jesus 
were  not  perfect ;  if  He  had  not  suffered  all,  not  paid  all,  we  might 
tremble.  But  Almighty  Justice  declared  itself  satisfied,  when  our 
Surety  was  released  from  the  prison  of  the  tomb,  when  he  sat  down 
on  the  right  hand  of  God,  and  took  possession  in  our  name  of  the 
inheritance  He  had  purchased  for  us;  and  therefore  it  is  said,  that 
He  "was  delivered  for  our  offences,  and  was  raised  again  for  our 
justification."5  By  his  death,  He  laid  down  the  price  of  our  salva- 
tion ;  by  His  rising  again,  He  declared  that  the  price  was  accepted 
— the  salvation  complete.  And  this  seems  to  me  the  great  display 
of  God's  wisdom  in  the  cross  of  Christ,  that  the  Just  should  be  able 
to  justify  the  ungodly  without  deviating  one  tittle  from  His  justice 
— "that  He  should  be  just,  and  (yet)  the  Justifier  of  him  which  be- 
lieveth  in  Jesus."6     But  we  find  these  two  things  inseparably  united 

1  Rev.  xxii.  16,  17.  s  Rom.  v.  10.  3  1  John  i.  9. 

4  I  Peter  iii.  18;  ii.  -21.  5  Rotn.  iv.  25. 

6  Ibid.  iii.  26.  We  extract  an  illustration  of  the  subject  from  her  Manuscript,  equally 
beautiful  and  just.  In  defining  the  principle  of  analysis  to  be — taking  to  pieces  atriin  of 
argument,  and  examining  the  soundness  of  its  component  parts,  she  gives  the  following 
Scriptural  example. — '"Christ  crucified,  the  wisdom  of  God,  and  the  power  of  God. 
(1  Cor.  i.  23,  21.)  What  an  overwhelming  multitude  of  reflections  crowd  upon  the  se- 
rious mind  at  the  bare  mention  of  these  words  !  But  in  proving  the  doctrine  to  unbe- 
lievers, how  many  concurrent  circumstances  must  be  separately  and  distinctly  unfolded  ! 
It  is  alleged  to  be  incompatible  both  with  "the  wisdom  and  power  of  God,"  that  he  should 
be  constrained  to  glorify  one  of  his  attributes  at  the  expense  of  another.     We  must  there- 


MEMOIR    OF    MARY    JANE    GRAHAM.  57 

in  Scripture — holiness  and  salvation,  as  I  saw  it  well  expressed  in 
some  little  work  I  was  reading-  the  other  day:  'No  salvation  by 
works  ;  and  yet  no  salvation  without  works.'  "Christ  hath  God 
exalted  to  be  a  Prince  and  a  Saviour,  to  give  repentance  and  remis- 
sion of  sins."1  If,  then,  we  follow  and  obey  him  not  as  our  Prince, 
He  is  as  yet  no  Saviour  to  us.  If  He  has  not  given  us  repentance, 
we  must  not.  suppose  that  He  has  given  us  remission.     But  dear 

,  let  us  bear  in  mind,  that  both  are  gifts.     Repentance  is  as 

much  a  gift,  and  as  little  a  merit  as  pardon.  I  fear  I  have  been 
very  tedious;  but  the  subject  has  led  me  further  than  1  intended. 
We  are  sinners  seeking  a  common  Saviour;  and,  therefore,  I  trust 
that  nothing  we  can  say  of  him  can  be  wearisome.' 

The  practical  view  of  this  statement  is  more  fully  developed  in 
one  of  her  latest  letters  to  the  same  correspondent : 

'  September,  1830. 

'  Far  from  thinking  it  presumption  to  write  as  you  have  done, 
my  dear  friend,  I  think  we  ought  not  to  be  ashamed  of  owning  what 
God  has  done  for  our  souls.  We  know  that  it  is  solely  "by  the 
grace  of  God" — His  free,  unmerited  favor — that  we  "are  what  we 
are  ;"  and  that  in  our  lips,  and  above  all,  in  our  lives,  we  are  bound 
to  show,  that  "  the  grace  of  God  wTas  not  bestowed  upon  us  in 
vain."2 

1  Dear ,  it  has  indeed  pleased  God  to  "  call  us  to  His  king- 
dom and  glory:"  let  us  (in  His  strength)  "walk  worthy  of  the  high 
vocation  wherewith  we  are  called."  "Let  us  exhort  one  another 
daily  while  it  is  called  to-day ;  let  us  provoke  one  another  unto  love 
and  to  good  works  ;"3  and  above  all — let  us  pray  for  one  another — 
and  that  fervently  and  unceasingly.  We  have  need  not  only  to 
pray,  but  to  "  watch  unto  prayer  ;"4  for  it  is  only  as  long  as  we 
maintain  this  watchful  spirit,  that  we  can  hope  to  enjoy  any  of  the 
comforts  of  religion.  Let  me  entreat-  you — not  as  one  whose  free- 
dom from  these  sins  gives  her  a  right  to  exhort  others — but  as  one 
who  has  herself  felt  by  mournful  experience  what  "  an  evil  and  bitter 
thing  it  is"5  to  depart  from  the  God  of  our  salvation  ;  as  a  back- 
slider, whose  backslidings  have  been  healed  by  the  inexpressible 
mercy  of  a  long-suffering  God — -let  me  most  earnestly  and  affec- 
tionately ntreat  you  to  guard  eagainst  the  least  declension  from 
holiness — the  least  relaxation  in  that  close  and  humble  walking 

fore  consider  each  attribute  apart  from  the  rest,  and  show  how  each  is  glorified  in  the  doc- 
trine of  the  cross.  Each  part  of  the  argument  must  be  unfolded.  Each  link  of  the 
wondrous  chain  must  be  distinctly  separated.  We  may  offer  them  successively  to  the 
unbeliever,  and  challenge  the  strictest  scrutiny  to  detect  a  single  break.  If  only  one  link 
be  imperfect,  the  whole  chain  must  give  away.  All  the  hopes  which  hang  upon  it  must 
perish.  But  the  more  closely  we  examine  it,  the  more  complete  will  be  our  satisfaction. 
I  have  adduced  this  doctrine  in  illustration  of  my  meaning,  because  I  know  of  none  which 
involves  a  greater  number  of  considerations.  In  Maclaurin's  Sermon  on  the  Glory  of 
the  Cross,  we  have  a  most  perfect  specimen  of  this  kind  of  analysis.' 

i  Acts  v.  31.  2  i  Cor.  xv.  10.  3  Eph.  iv.  1.     Hebrews  iii.  13 ;  x.  24. 

*  1  Peter  iv.  7.  5  Jeremiah  ii.  19. 


58  MEMOIR    OF    MARY    JANE    GRAHAM. 

with  God,  which  alone  can  keep  you  peaceful  and  happy.  Works 
cannot,  justify  us  before  God  ;  but  we  are  said  to  be  justified  by 
works  ia  one  part  of  Scripture1 — that  is,  they  are  the  only  evidence 
of  our  justification  that  we  can  offer  to  our  fellow-creatures.  "  Ye 
shall  know  them  by  their  fruits.''2  And  what  are  ':  the  fruits  of  the 
Spirit?'  Forgive  me,  if  I  record  them  here — the  description  is  so 
lovely,  that  we  cannot  remind  one  another  of  it  too  often — "  The 
fruit  of  the  Spirit,  is  love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness, faith,  meekness,  temperance ;  against  such  there  is  no  law. 
And  they  that  are  Christ's  have  crucified  the  flesh  with  the  affec- 
tions and  lusts."3     Let  us  examine  ourselves  by  this,  dearest . 

Let  us  see  whether  we  bring  forth  this  fruit,  and  whether  we 
"bring  forth  much  fruit — so  shall  we  be  His  disciples."*  My 
course  is  perhaps  almost  ended.  I  have  reason  to  hope  that  it  will 
not  be  very  long  ere  I  enter  into  that  rest,  which  Jesus  has  pur- 
chased for  me  with  his  blood.  Oh.  that  I  had  walked  more  to  his 
glory,  "  who  loved  me,  and  gave  Himself  for  me !"  But  your  course 
(as  a  Christian)  is  but  lately  begun,  and  may,  if  the  Lord  please, 
be  continued  for  many  years.  Oh,  then,  let  it  be  indeed  "  the  path 
of  the  just,  which  is  as  the  shining  light,  that  shining  more  and 
more  unto  the  perfect  day."5  "  Be  thou  an  example  of  the  believers, 
in  word,  in  conversation,  in  charity,  in  faith,  in  purity.  Love  not 
the  world,  neither  the  things  that  are  in  the  world.  Be  clothed 
with  humility;"6  for  as  you  are  of  an  humoled  and  "contrite  spirit, 
and  tremble  at  God's  word,"  so  will  "  the  High  and  Lofty  One  who 
iuhabiteth  eternity,"  delight  to  dwell  in  your  heart,  to  bless  you  with 

his  refreshing  and  sanctifying  presence.7     And  now,  dearest , 

"  may  the  very  God  of  peace  sanctify  you  wholly ;  and  I  pray  God, 
your  whole  body,  and  soul  and  spirit,  be  preserved  blameless  unto 
the  coming  of  Jesus  Christ."8  To  Him  may  we  with  one  heart  and 
voice,  give  glory  both  now  and  for  evermore  !     Amen.' 

The  following  letter,  however,  carefully  separates  the  fruit  of 
faith  from  every  ground  of  dependence.  The  application  of  the 
subject  for  Christian  consolation  will  be  interesting. 

'  Stoke,  Feb.  21,  1827. 
'  The  chapter  you  mention  (Matthew  xxv.)  is  particularly  delight- 
ful, as  holding  out  a  lovely  picture  of  the  people  of  Christ.  But  let 
us  mark,  that  it  is  not  the  action,  but  the  motive,  which  meets  with 
such  high  commendation.  It  is  not  said — Ye  fed  the  hungry,  gave 
drink  to  the  thirsty.  &c,  but  "  I  was  hungry,  and  ye  gave  me  meat ; 
I  was  thirsty,  and  ye  gave  me  drink  ;  inasmuch  as  ye  did  it  to  one  of 
the  least  of  these,  ye  did  it  tinto  me"  And  this  appears  to  be  the 
grand  difference  between  Christians  and  worldly  people.    The  Chris- 

»  James  ii.  21,  22,  21.  2  Matthew  vii.  16.  3  Galatians  v.  22—24. 

*  John  xv.  8.  5  Proverbs  iv.  18. 

e  1  Tim.  iv.  12.     1  John  ii.  15.  1  Peter  v.  5.  "  Isaiah  Ixvi.  2 ;  Ivii.  15. 

s  1  Thes.  v.  23. 


MEMOIR    OF    MARY    JANE    GRAHAM.  59 

tian  does  everything  as  unto  Christ — in  His  name,  in  His  strength, 
and  to  His  glory.  The  worldling  may,  and  often  does,  out  of  natural 
benevolence  or  ostentation,  feed  the  hungry,  or  clothe  the  naked  ;  but 
he  does  it  not  unto  Jesus,  but  to  please  himself,  to  gratify  natural  fuel- 
ing, to  appear  well  in  the  sight  of  others,  to  gain  a  stock  of  merit 
enough  to  buy  heaven,  or  at  least  to  help  out  what  may  be  want- 
ing in  the  merit  of  Christ.  These  are  his  best  motives :  Talk  to 
him  of  doing  good  works  ;  because  you  are  saved,  and  not  that 
you  may  be  saved;  and  you  are  talking  of  a  thing  which  never 
entered  his  narrow  heart,  and  which  will  not  enter  it,  till  it  is  en- 
larged by  the  grace  of  Christ.  But  let  us  beg  of  God  to  give  us 
this  motive,  and  right  actions  will  naturally  follow.  It  will,  as 
some  one  expresses  it,  '  like  the  spring  of  a  watch,  soon  set  all  the 
wheels  of  our  souls  a-going.'  I  cannot  leave  this  chapter  without 
sharing  with  you  the  comfort  I  have  derived  from  it  in  another 
point  of  view.  Does  Jesus  say— "  I  was  hungry,  and  ye  gave  me 
meat,"  &c.  ?  Is  He  then  hungry,  when  we  are  hungry?  Does 
He  faint,  when  we  are  thirsty,  and  languish  when  we  are  "sick  and 
in  prison?"  And  think  you,  He  will  not  much  more  sympathize 
with  our  spiritual  necessities?  When  we  hunger  for  the  bread  of 
life,  and  thirst  for  living  water ;  when  we  are  sensible  that  our 
guilty  souls  stand  " naked"  before  him;  when  we  feel  ourselves 
"  sick"  of  that  worst  disease,  sin  ;  and  in  bondage  to  Satan,  that 
most  hard  master — will  not  He  then  sympathize  with  us?  And 
His  pity  will  not  be  a  vain  and  empty  pity.  He  will  not  only  sym- 
pathize, but  relieve.  He  will  feed,  and  nourish,  and  clothe,  and 
heal  and  deliver  us.  Nor  will  he  be  content  with  this.  But  the 
same  pity  He  feels  for  us,  He  will  teach  us  to  feel  for  others  ;  so  that 
we  shall  be  such  characters  as  He  describes  the  "  blessed  of  the  Fa- 
ther" to  be.  Only  let  us  trust  Him  for  all  this,  and  continually 
importune  him  for  it;  for  his  promises  are  all  addressed  to  those 
who  trust,  and  ask,  and  seek,  and  knock.' 

The  freeness  and  fulness  of  the  Gospel  are  delightfully  applied,  to 
counteract  the  subtle  influence  of  self-righteousness. 

'  September  28,  1825. 

'You  tell  me,  my  beloved  friend,  that  you  have  lately  suffered 
wordly  thoughts  to  engross  too  much  of  your  time,  and  that  you 
have  found  little  comfort  in  prayer.  Will  you  let  me  tell  you  what 
seems  to  me  to  be  the  cause  of  this ;  at  least  as  far  as  I  can  judge 
of  my  own  experience? 

'You  need  a  more  simple  and  entire  dependence  on  what  Christ 
has  done  for  you,  and  will  do  in  you  ;  you  want  to  be  doing  some- 
thing yourself,  when  He  has  done  all ;  you  would  repent  and  pray 
earnestly,  and  then  you  think  Christ  would  forgive  you.  I  do  not 
know  whether  I  am  right  with  regard  to  your  feelings  ;  but  this  at 

least  has  sometimes  been  my  own  case  ;  but  in  fact,  my  dear , 

it  was  for  sinners,  who  cannot  repent,  who  cannot  pray,  that  the 
Saviour  came  to  die.     Repentance  is  His  gift — His  free  gift — as 


60  MEMOIR    OF    MARY    JANE    GRAHAM. 

well  as  pardon  ;  and  it  is  only  when  we  are  willing  to  come  to 
Him— poor,  empty,  and  miserable  as  we  are — that  He  delights  in 
"rilling  ns  with  good  things."  1  think  I  have  not  clearly  explained 
myself;  but  I  will  try  to  give  you  an  instance  of  what  I  mean. 

'  I  used  to  be  often  doubting  whether  I  was  one  of  Christ's  people 
or  not.  Now  this  one  text  satisfied  all  my  doubts, — "  All  that  the 
Father  giveth  me  shall  come  to  me  ;  and  him  that  cometh  to  me  I 
will  in  no  wise  cast  out."1  From  this  it  seems  there  is  but  one 
question — Am  I  willing  to  come  to  Christ?  If  so,  then  am  I  one 
of  those  whom  "  the  Father  hath  given  Him  ;"  if  so,  then  will  He 
never,  never  cast  me  out ;  and  if  so,  then  is  God  the  Father,  then  is 
God  the  Son,  engaged  by  an  immutable  promise,  by  unchangeable 
faithfulness,  to  bring  me — a  feeble  worm  of  the  earth — a  sinner  by 
nature  and  practice — yes,  even  to  bring  me  safe  home  to  glory. 
Am  I  willing?  Oh  my  dear  friend,  1  doubt  not  your  heart  is 
answering  to  mine  :  Yes,  Lord,  thou  knowest  that  I  am  willing  to 
come  unto  thee.  "  To  whom  should  I  go?"  for  there  is  "  none  in 
heaven  or  in  earth,  that  I  desire  beside  thee  !"  Again,  with  regard 
to  the  love  of  the  world,— that  great  enemy  to  the  Christian  life, — 
I  used  to  think,  how  shall  I  overcome  it?  Now,  I  look  simply  to 
Jesus,  who  has  said — "Be  of  good  cheer;  I  have  overcome  the 
world."2  He  has  overcome  it  for  us,  and  will  overcome  it  in  us. 
For  how  can  we  love  that  world,  which  crucified  our  Lord  and 
Saviour?  How  can  we  give  way  to  that  "love  of  the  world," 
which  will  deprive  us  of  "  the  love  of  the  Father?"3     Believe  me, 

my  dear ,  there  is  not  a  sin,  however  deeply  rooted  in  the  heart, 

from  which  we  may  not  be  delivered  by  simply  looking  to  Jesus, 
and  pleading  with  him  his  precious  promises.  To  this  end,  "  let 
the  word  of  Christ  dwell  richly  in  us  with  all  wisdom  ;"  let  us  "  hide 
his  word  in  our  hearts,"  and  we  shall  find  it  will  preserve  us  from 
"sinning  against  him."4  "The  love  of  the  world,"  accompanied 
as  it  always  must  be  by  lukewarmness  in  heavenly  things,  is  indeed 
a  great  sin,  and  will,  as  far  as  we  indulge  in  it.  be  as  a  cloud  between 
us  and  the  Father ;  for,  "  know  ye  not  that  the  friendship  of  the 
world  is  enmity  with  God  ?"5  But  then  we  need  not  be  discouraged  ; 
for  though  we  never  can  overcome  it  in  our  own  strength,  we  have 
a  promise  that  the  "  strength  of  the  Lord  Jesus  shall  be  made  per- 
fect in  our  weakness."6  "  Of  his  fulness  have  all  we  received,  and 
grace  for  grace.'"7  Dost  thou  want  grace  every  moment  to  keep 
thee  from  falling? — "  My  grace  is  sufficient  foi  thee."  Wouldst 
thou  have  wisdom?  "Christ  is  made  unto  us  wisdom."  "God 
giveth  to  all  men  liberally,  and  upbraideth  not."8  Wouldst  thou 
have  peace?  There  is  "peace  and  joy  for  thee  in  believing."9 
Thy  Saviour  is  "  the  Prince  of  Peace."10  Wouldst  thou  be  preserved 
unto  the  end?     "  The  Lord  is  faithful,  who  shall  stablish  you,  and 

i  John  vi.  37.  2  ibid.  xvi.  33.  3  1  John  ii.  15. 

1  Col.  iii.  1G.  Psalm  cxix.  11.         5  James  iv.  4.  6  2  Cor.  xii.  9. 

»  John  i.  16.  8  i  Cor.  i.  30.  James  i.  5.  9  Rxlv.  3.mo. 

>°  lsa.  ix.  6. 


MEMOIR    OF    MARY    JANE    GRAHAM.  61 

keep  you  from  evil."1  Finally,  do  we  seek  for  direction  in  every 
step  of  our  path  through  life  ?  Let  us  feed  on  those  precious  prom- 
ises in  Isaiah  xxx.  21.  and  xlviii.  17.  Thus,  my  dear  friend,  we 
may  go  on  "  with  joy,  drawing  water  out  of  the  wells  of  salvation  ;"'2 
and  we  are  then  constrained  to  cry  out  with  Jeremiah — "Thy 
words  were  found,  and  I  did  eat  them  ;  and  thy  word  was  unto  me 
the  joy  and  rejoicing  of  mine  heart/'3  I  fear  that  I  have  already 
taken  too  much  time  upon  this;  but  it  has  pleased  God,  in  my 
afflictions,  to  make  Christ,  and  the  word  of  Christ,  so  unspeakably 
precious  to  me,  that  my  heart  will  not  rest,  till  I  have  called  on  my 
dear  friend  to  live  in  consistency  with  her  privileges  as  a  child  of 
God,  and  to  "  rejoice  in  the  Lord  always."4 

And  again, 

'  September  17,  1827. 

c  I  have  read  your  letter  again  and  again  with  deepest  interest.  I 
grieved  to  find,  that  you  do  not  gain  any  sensible  comfort  in  the 
path  of  religion.  You  seem  to  think  yourself  going  backward, 
rather  than  forward.  But  may  not  this  be,  because  you  see  daily 
more  of  the  vanity  and  wickedness  of  your  own  heart,  and  of  the 
wretchedness  of  your  very  best  performances?  If  so,  are  you  not 
making  progress?  And  while  perhaps  in  reality  you  are  less  con- 
formed to  the  world,  less  bent  upon  earthly  things  than  you  were 
a  few  months  ago ;  your  more  enlightened  views  of  the  spiritual 
nature  of  God's  law,  and  the  holy  strictness  of  its  requirements, 
may  make  you  see  more  worldliness  and  sin  in  everything  you  do, 
than  you  were  capable  of  perceiving,  when  you  first  began  the 
study  of  your  own  heart.  For,  believe  me — the  further  we  "come 
up  from  this  wilderness,  leaning  upon  our  beloved,'"5  the  more  clearly 
we  shall  see,  that  not  one  step  can  be  taken  in  our  own  strength  ; 
and  every  time  we  begin  to  think  we  are  a  little  stronger,  and  may 
venture  to  stir  a  few  steps  alone,  we  shall  be  left  to  stumble  and 
fall,  until  he  again  upholds  us  with  his  hand.  We  want  to  be 
something  in  ourselves,  to  have  something  that  we  can  call  our 
own,  something  to  look  at,  and  to  rest  upon  as  such  :  when,  alas  ! 
we  are  nothing,  have  nothing,  but  what  comes  to  us  from  the  ful- 
ness of  Jesus.  As  long  as  we  look  into  our  own  hearts  for  any 
source  of  comfort,  we  must  inevitably  be  disappointed.  If  we  look 
at  "  our  righteousnesses,  they  are  but  as  filthy  rags  ;"6  "  the  covering 
is  narrower  than  that  a  man  can  wrap  himself  in  it."7  But.  if  we 
cast  these  filthy  rags  from  us,  and  look  to  the  righteousness  of  Jesus, 
then  we  have  a  spotless  robe — an  ample  covering  for  our  naked  and 
defiled  souls.  I  cannot  help  thinking,  my  beloved  friend,  that  your 
sadness  proceeds  from  thinking  too  much  of  yourself,  and  too  little 
of  Jesus.  You  brood  upon  your  own  sin  and  misery,  till  you  forget 
"The  Lord  your  righteousness."     You  are  deeply  sensible  of  your 

1  2  Thcss.  iii.  3.  2  lsaiah  xii.  3.  3  Jen  xv.  1G.  ^  Philip,  iv.  4. 

5  Canticles  viii.  5.         6  Isaiah  Ixiv.  6.  7  Ibid,  xxviii.  20. 


62  MEMOIR    OF    MARY    JANE    GRAHAM. 

own  weakness,  but  dwell  too  little  on  the  sweet  assurance,  that 
you  "can  do  all  things  through  Christ  which  strengtheneth  you."1 
You  lament  your  own  folly  ;  but  is  not  Jesus  made  wisdom  to  you? 
— your  own  insufficiency  ;  but  "in  Jesus  dwells"  there  not  "all  the 
fulness  of  the  Godhead  bodily?"  and  may  not  you  be  "complete 
in  him  ?"'2  Yet  let  us  not  cease  to  look  at  ourselves  to  make  us 
humble  ;  but  let  us  look  at  Jesus  to  make  us  happy  ;  and  when 
we  look  at  him,  let  us  remember,  that  he  is  our  Jesus,  our  Saviour, 
and  that  he  will  make  us  more  happy.  Let  me  give  you  a  text, 
which  I  have  sometimes  found  to  be  a  sovereign  remedy  against  all 
those  fears,  which  a  view  of  our  own  sinfulness  is  apt  to  excite : 
"  The  name  of  the  Lord  is  a  strong  tower  ;  the  righteous  run- 
neth into  it  and  is  safe."3  Here  is  comfort. ;  here  is  safety.  My 
dear  friend,  I  have  as  much  sin  and  weakness  and  folly  to  lament, 
as  you  can  possibly  have  ;  and  if  it  does  not  make  me  as  miser- 
able as  it  does  you,  it  is  simply  because,  whenever  I  am  frightened 
and  tormented  by  the  accusations  of  conscience,  I  "  run  into  this 
strong  tower,  and  am  safe."  You  too  are  safe,  for  have  you  not 
taken  refuge  there?  Why,  then,  will  you  not  open  your  eyes, 
and  behold  how  the  "  name  of  the  Lord,  as  a  strong  tower,"  com- 
passes you  on  every  side,  so  that  you  are  quite  out  of  the  reach  of 
every  enemy?  Jesus  is  our  "hiding-place  and  our  shield."4  If 
we  fear  Satan,  he  will  soon  "bruise  Satan  under  our  feet."  If  we 
fear  the  world,  Jesus  "has  overcome  the  world."  If  we  fear  the 
treachery  of  our  own  deceitful  hearts,  let  us  put  those  hearts  into 
the  hands  of  Jesus ;  he  shall  turn  them  "  as  the  river  of  water, 
whithersoever  he  will."  Nor  is  he  only  thus  strong  to  defend  us, 
but  rich  to  supply  our  need.  If  we  want  repentance,  Jesus  is  ex- 
alted to  give  repentance.  If  we  want  faith,  "  it  is  given  us  on  the 
behalf  of  Christ  to  believe."3  If  we  want  holiness,  "Jesus  is  made 
of  God  sanctification  unto  us."6  If  we  want  peace,  "the  peace  of 
God  shall  keep  your  hearts  and  minds  through  Christ  Jesus."7  In 
short— let  our  sins,  our  fears,  and  wants  be  ever  so  great,  they  need 
not  drive  us  to  despair,  as  long  as  Jesus  lives  and  "  is  able  to  save 
to  the  uttermost."  We  are  complete  in  him.  Well  then  might 
David  say,  "They  that  know  thy  name  will  put  their  trust  in 
thee  ;"8  well  might  Solomon  say — "  Thy  name  is  as  ointment 
poured  forth  ;"9  and  Isaiah — "His  name  shall  be  called  Wonder- 
ful."10 But,  my  dear  friend,  we  have  an  interest  in  this  precious 
name  ;  we  may  draw  near  to  the  Father  of  mercies  in  this  name, 
and  he  will  deny  us  nothing.11  Then  shall  we  give  way  to  gloomy 
doubts  and  forebodings  any  more?  Alas!  I  know  how  little  all 
these  reflections  weigh  with  us,  unless  the  Spirit  of  God  bring  them 
home  with  light  and  power  to  our  hearts.     Even  while  I  am  talk- 

i  Philippians  iv.  13.  2  Col.  ii.  9,  10.  3  Proverbs  viii.  10. 

«  Psalm  cxix.  114.  s  Phil.  i.  99.  «  1  Cor.  i.  3). 

7  Phil.  iv.  7.  8  Psalmix.  10.  9  Can.  i.  3. 

">  Isaiah  ix.  6.  "  John  xvi.  23,  24. 


MEMOIR    OF    MARY    JANE    GRAHAM.  63 

ing  to  you,  my  own  heart  is  so  little  affected,  that  I  am  ashamed 
to  go  on  ;  but  I  speak  rather  as  I  would  feel,  than  as  1  do  feel.' 

The  above  statements  of  Divine  truth  will  be  generally  admitted 
to  be  of  a  scriptural  and  decided  character.  Her  exhibition  of  the 
humbling  doctrines  of  the  Gospel  brings  no  occasion  for  despond- 
ency ;  while  it  commends  to  the  awakened  sinner  the  simple  glory 
of  a  free  salvation.  Nor  does  her  view  of  gratuitous  acceptance 
lose  a  particle  of  its  evangelical  clearness  by  the  connected  display 
of  its  fruitfulness.  The  man  thoroughly  humbled  by  the  doctrines 
of  the  grace  of  God,  will  delight  in  holiness  as  the  track  of  com- 
munion with  his  God,  and  the  pathway  to  heaven  ;  while  his 
sense  of  continued  defilement  will  preserve  him  from  self-righteous- 
ness, deepen  his  self-abasement,  and  establish  his  faith  in  the  sim- 
plicity of  Christ. 

Her  connected  apprehensions  of  what  are  called  the  higher  doc- 
trines of  the  Gospel  with  the  whole  system,  are  well  stated  by  the 
beloved  brother,  whose  high  privilege  it  was  to  attend  her  during 
her  last  illness. 

'  She  had  received' — -he  observes — '  the  Gospel  as  a  dispensation 
of  pure  grace.  She  delighted  to  speak  in  a  holy  manner  of  God's 
electing  love.  She  "  knew  her  election,"1  and  rejoiced  in  a  sense  of 
her  high  privilege.  The  reception  of  this  blessed  doctrine  produced 
in  her  soul  deep  humility,  gratitude,  and  love.  She  well  knew, 
that  it  was  God  "  who  had  made  her  to  differ"2  from  a  "  world  that 
lieth  in  wickedness;"  and  she  could  say  from  her  heart, — "Not 
unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  give  glory,  for 
thy  mercy  and  for  thy  truth's  sake."3  She  was  so  deeply  con- 
vinced from  the  word  of  God,  from  all  around  her,  and  from  her 
own  heart,  of  the  deep  depravity  of  human  nature,  of  the  utter 
helplessness  of  man,  to  do,  think,  or  say  anything  that  is  spiritually 
good,  that  she  saw  no  other  method,  whereby  a  sinful  creature 
could  be  saved,  but  from  the  combined  offices  of  the  Holy  Trinity 
— from  the  election  of  the  Father,  the  redemption  of  the  Son,  and 
the  sanctification  of  the  Spirit.' 

A  single  extract  from  her  publication  will  fully  corroborate  this 
testimony.  The  beauty  of  her  language  will  justify  the  length  of 
the  quotation. 

'  Thus  it  is,  that  while  the  doctrine  of  predestination  is  death  to 
those  who  weary  themselves  in  presumptuous  disputings  and  rea- 
sonings about  it. ;  there  always  have  been  and  will  be  a  happy  few, 
who,  humbly  and  sincerely  feeding  upon  it,  receiving  all  that  the 
Scripture  tells  them  concerning  it,  and  desiring  to  know  no  further, 
find  it  health  and  peace  to  their  souls.  It  lays  them  very  low  at 
the  feet  of  their  Redeemer ;  brings  down  the  high  swelling  of  their 
pride  and  self-esteem,  pulls  away  from  under  them  all  those  broken 
reeds  upon  which  they  had  been  used  to  lean,  self-righteousness, 

1  Thess.  i.  4.  2  1  Cor.  iv.  7.  3  Psalm  cxv.  1. 


64  MEMOIR    OF    MARY    JANE    GRAHAM. 

self-will,  self-dependence  ;  and  leaves  to  them  no  one  prop  on  which 
to  lean  for  support,  whilst  "coming  up  out  of  this  wilderness,''  but 
"  the  arm  of  their  Beloved" — that  everlasting  arm  which  will  surely 
conduct  them  to  flory.  When  that  arm  becomes  shortened  that  it 
cannot  save,  or  weak  that  it  cannot  support;  when  the  arm  of 
Jesus  fails  and  is  weary ;  then  they  will  begin  to  look  around  for 
some  other  stay  ;  but  not  till  then.  Or  when  they  can  discover  in 
themselves  one  single  good  thing  which  Jesus  did  not  put  there ; 
one  reason  why  he  should  visit  them  with  such  amazing  love ;  then 
they  will  conclude  that  his  love  took  its  rise  from  theirs:  not  theirs 
from  His.  But  they  never  will  discover  one  such  thing ;  so  long  as 
the  Spirit  of  God  illumines  their  heart,  and  brings  to  light  its  im- 
mense depravity  and  worthlessness.  Therefore  as  God's  love  could 
not  have  been  excited  by  anything  in  them,  they  believe  it  to  be 
an  eternal  love:  that  they  were  called  in  time,  because  they  were 
chosen  from  eternity ;  and  that  the  name  of  Jesus  is  now  engraved 
as  a  seal  upon  their  hearts,  because  their  names  were  written  on 
his  heart  before  ever  the  world  was.  And  when  their  thoughts 
stretch  forward  to  the  end  of  this  pilgrimage,  and  they  rejoice  in  the 
view  of  the  mansions  prepared  for  them  in  their  Father's  house,  the 
crown  of  that  rejoicing  is  this—1'  We  got  not  the  land  in  possession 
by  our  own  strength,  neither  did  our  own  arm  save  us  ;  but  thy 
right  hand,  and  thine  arm,  and  the  light  of  thy  countenance,  be- 
cause thou  liadst  a  favor  unto  us."1  "  Thus  they  rejoice  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh  ;"  for  "  God  is  the  glory 
of  their  strength ;  and  in  his  favor  their  horn  is  exalted.''2 

*  I  cannot  pretend  to  meet  the  objections,  or  to  refute  the  cavils 
commonly  raised,  when  this  doctrine  of  election  is  made  the  subject 
of  discussion  ;  for  I  did  not  learn  it  in  the  way  of  carnal  reasonings, 
but  by  simply  taking  the  Scriptures  as  I  found  them,  and  as  the 
Spirit  of  God  enabled  me  to  receive  them.  If  St.  Paul,  after  descant- 
ing on  this  subject,  breaks  off  in  an  ecstasy  of  admiration,  exclaim- 
ing  "How  unsearchable  are  his  judgments,  and  his  ways  past 

finding  out!''3 — we  need  not  wonder  if  our  shallow  understandings 
are  incapable  of  fathoming,  our  limited  capacities  of  comprehend- 
ing, our  low  minds  of  reaching  them.  We  must  be  satisfied  with 
believing  that  it  is  even  so,  because  so  it  seemed  good  in  our 
Father's  sight,4  whatever  it  may  appear  in  ours.  This  reason, 
which  appeared  satisfactory  to  our  Saviour,  may  surely  satisfy  us; 
or  if  not,  he  has  vouchsafed*  an  assurance,  which  may  well  serve  to 
repress  present  inquiry  into  things  too  high  for  us— "  What  I  do, 
thou  knowest  not  now,  but  thou  shalt  know  hereafter."6 

'  That  these  things  are  so,  I  believe,  because  I  find  them  among 
the  "  revealed  things  which  belong  to  us  and  our  children  forever." 
How  or  why  they  are  so,  I  desire  not  too  closely  to  inquire,  lest  I 
should  intrude  into  the  "  secret  things,  which  belong  unto  the  Lord 

i  Psalm  xliv.  3.  »PhiLiii.  3L     Psalm  lxxxix.  17.  3  Rom.  xi.  33. 

*  Matt.  xi.  29.  5  John  xiii.  7. 


MEMOIR    OF    MARY    JANE    GRAHAM.  65 

our  God."1  O  that  he  would  give  unto  every  one  of  us  that  humble 
and  teachable  spirit,  with  which  a  little  ignorant  child  is  content  to 
receive  his  father's  lessons,  without  rudely  commenting  upon  his 
father's  ways,  or  rashly  intruding  into  his  father's  secrets  !  This 
one  thing  we  know  ;  and  with  this  we  may  be  satisfied  ;  that  "the 
Judge  of  all  the  earth  cannot  but  do  right."2  But  it  were  prepos- 
terous to  expect  that  he  should  always  do  that  which  is  right  in 
our  eyes,  so  long  as  our  notions  of  right  and  wrong  are  so  utterly 
confused  and  perverted  as  they  have  been  ever  since  the  fall.  He 
himself  tells  us  that  "the  Lord  seeth  not  as  man  seeth  :"  and  that 
"  that  which  is  highly  esteemed  among  men  is  abomination  in  the 
sight  of  God."3  It  cannot  be,  so  long  as  "  his  ways  are  equal,  and 
ours  unequal,"4  that  his  righteous  dealings  should  be  in  exact  ac- 
cordance with  our  unrighteous  views  and  sentiments.  Instead  then 
of  wearying  ourselves  with  impotent  attempts  to  bring  clown  his 
will  and  counsel  to  the  level  of  our  ideas,  our  far  wiser  way  will  be 
to  submit  our  thoughts  and  ideas  to  his  will,  assured  that  it  is  holy, 
just,  and  good.'4  She  then  proceeds  to  defend  the  doctrine  at  some 
length,  and  with  considerable  ability,  from  the  usual  objections  of 
charging  God  with  injustice,  and  of  encouraging  licentiousness, 
arrogance,  and  despondency  in  man. 

The  Writer  is  glad  to  find  that  this  large  extent  of  quotation,  with 
which  he  has  indulged  himself,  has  in  some  means  been  effectual 
to  introduce  Miss  Graham's  work  from  the  comparative  obscurity 
of  an  anonymous  publication,  into  that  more  general  acceptance, 
which  in  his  own,  and,  he  presumes  he  may  add,  in  his  reader's 
judgment,  it  well  deserves.  It  would  be  too  much  to  anticipate  a 
universal  concurrence  in  all  her  statements.  Yet  from  the  peculiar 
unction6  and  richness  of  her  theology,  and  its  entire  freedom  from 
speculation  and  controversy,  they  cannot  be  read  by  the  serious 
reader  without  spiritual  profit.  The  more  mysterious  doctrines  (as 
will  be  seen  from  the  last  quotation)  are  handled  in  a  holy,  practi- 
cal spirit,  eminently  calculated  to  soften  prejudice,  to  prostrate  the 
soul  in  humble  thankfulness,  and  to  enlarge  the  Christian's  joy  in 
God.  It  is  indeed  one  of  the  many  painful  results  from  the  harsh, 
crude,  and  abstract  statements  too  often  given  of  these  doctrines; 
that  they  have  contributed  unjustly  to  discredit  the  more  sober 
Script ural  declarations,  which,  when  cast,  like  Miss  Graham's,  into 
the  mould  of  our  Seventeenth  Article,  are  justly  pronounced  by  our 
Church  to  be  'full  of  sweet,  pleasant,  and  unspeakable  comfort  to 
godly  persons.' 

On  such  deep  and  humbling  subjects,  the  Writer  would  not  pre- 
sume to  set  up  his  judgment  as  the  rule  of  faith  for  the  Church. 
Yet  he  has  felt  a  caution  necessary  for  his  own  mind,  which  he 
ventures  therefore  to  suggest  to  his  brethren.     Let  us  take  care  lest 

>  Deut.  xxix.  29.  2  Gen.  xviii.  25.  3  1  Sam.  xvi.  7.     Luke  xvi.  15. 

<  Kzek.  xviii.  '25.  5  pp.    45—47. 

6  The  term  is  used  according  to  Dr.  Johnson's  beautiful  definition — '  That  ichich  melts 
to  devotion.' 

5 


66  MEMOIR    OF    MARY    JANE    GRAHAM. 

the  irreconcilableness  of  these  doctrines  with  our  apprehensions  of 
the  Divine  character,  rather  than  a  defect  of  their  Scriptural  evi- 
dence, should  influence  our  rejection  of  them.  Is  there  no  danger, 
lest  a  predisposing  bias  in  the  search  for  this  evidence,  should  ob- 
scure that  singleness  of  eye,  which  is  the  only  medium  for  the  re- 
ception of  "heavenly  light?1  The  admission  of  these  doctrines,  in- 
deed, as  the  result  of  disputation  or  argument,  could  only  issue  in  a 
fearful  proportion  of  that  "  knowledge  which  puffeth  up,"  combined 
with  a  total  absence  of  the  "  love  that  edifieth."2  But  the  child-like 
reception  of  them  as  revealed  in  the  Holy  Scriptures,  will  be,  (as 
we  have  just  hinted,)  eminently  fruitful  in  humiliation,  love,  privi- 
lege, and  devotedness.  After  all,  however,  we  must  remember — ■ 
"A  man  can  receive  nothing,  except  it  be  given  him  from  heaven."3 
This  sacred  aphorism  lays  the  whole  substantial  basis  of  the  true 
faith  of  the  Gospel;  while  the  light  reflected  upon  the  steady  course 
of  Christian  consistency,4  though  it  will  not  clear  up  every  difficulty, 
will  enlarge  our  discovery  of  the  Divine  Goodness  to  man,  and  as- 
sure to  our  minds  the  uuchangeableness  of  God,  as  the  ground  of 
that  "  strong  consolation,"  which  "  the  heirs  of  promise"  are  fully 
warranted  to  enjoy.5 

II.    ON    SUBJECTS    OF    THEOLOGICAL    DISCUSSION. 

The  first  question  is  closely  connected  with  some  of  the  subjects 
of  the  last  Section.  It  states  her  views  of  the  consistency  of  con- 
ditional promises  with  a  free  salvation. 

1  As  to  the  promises'— Miss  Graham  observes — '  I  do  not  say  that 
they  are  unconditional  either ;  but  I  do  say,  that  the  conditions  on 
which  they  depend  are  such  as  guilty  man  is  altogether  incapable 
of  performing.  I  do  say  that  Jesus  as  our  Surety,  has  performed 
all  these  for  us,  and  by  his  /Spirit  will  perform  them  all  in  us. 
Through  his  perfect  atonement  we  escape  the  threatenings  ;  through 
his  unspotted  obedience  we  become  "  heirs  of  the  promises" — heirs 
of  eternal  life.  For  if  the  blame  of  our  sins  has  been  imputed  to 
Him,  then  has  the  merit  of  His  righteousness  been  imputed  to  us. 
"  If  he  has  been  made  sin  for  us,  then  have  we  been  made  the 
righteousness  of  God  in  him."6  And  because  the  promises  are  ours 
for  his  sake,  therefore  the  conditions  of  them  are  worked  in  us  by 
his  free  Spirit ;  "  for  it  is  not  we  who  live  the  life  of  faith,  but  Christ 
that  liveth  in  us."7 

'  One  of  the  sweetest  promises,  upon  which  the  mind  of  every 
Christian  rests  with  unspeakable  delight,  runs  thus:  "Him  that 
cometh  unto  me,  I  will  in  no  wise  cast  out."8  Here  is  a  condition, 
"Him  that  cometh;"  and  a  promise — "I  will  not  cast,  out."  But 
who  are  those  that  come  to  Jesus?     "All  that  the  Father  giveth 

>  Matthew  vi.  22,  23.  2  1  Cor.  viii.  1.                        s  j0hn  iii.  27. 

*  Ibid.  vii.  16,  17.  5  Heb.  vi.  17.  IS. 

6  2  Cor.  v.  21.     Romans  iv.  fij  v.  19.  Galatians  iii.  29. 

t  Galatians  ii.  20.    John  xv.  4,  5.  8  j0hn  vi.  37. 


MEMOIR    OF    MARY    JANE   GRAHAM.  67 

me  shall  come  to  me."  i:  No  man  can  come  to  me,  except  the 
Father  which  hath  sent  me  draw  him."  "No  man  can  come  to 
me,  except  it  were  given  to  him  of  my  Father."1  How  distinctly 
are  we  here  told,  that  the  same  free  mercy,  which  promises  to  re- 
ceive us  when  we  come,  must  be  put  forth  to  make  us  come  ;  or  we 
never  should  come !  The  promise  will  surely  be  fulfilled  to  all  who 
obey  the  condition :  but  none  can  obey  the  condition,  save  those 
to  'whom  it  is  given.' 

'  Every  condition  necessary  to  salvation,'  she  remarks, '  is  fulfilled 
in  us,  not  by  any  efforts  of  our  own,  but  by  our  "  receiving"  con- 
tinually ''grace  for  grace  out  of  the  fulness  of  Jesus."'  In  confir- 
mation of  her  argument,  she  adduces  the  Christian  graces  (repent- 
ance, faith,  love,)  as  required  of  us,  but  yet  wrought  in  us.  Thus 
she  concludes  this  discussion — '  The  great  question,  then,  about  the 
promises  seems  to  be,  not  so  much  whether  they  are  conditional,  as 
whether  God  looks  to  Christ,  or  to  us,  for  the  performance  of  those 
conditions.  If  to  Christ,  the  burden  is  laid  upon  "one  that  is 
mighty :"  if  to  us,  then  we  are  undone:  'for  the  condition  of  man 
after  the  fall  is  such,  that  he  cannot  turn  and  prepare  himself, 
by  his  own  natural  strength  and  good  works,  to  faith  and  calling 
upon  God  :  wherefore  we  have  no  power  to  do  good  works  pleasant 
and  acceptable  to  God,  without  the  grace  of  God  by  Christ  prevent- 
ing us,  that  we  may  have  a  good  will,  and  working  with  us  when 
we  have  that  good  will."2 

The  statement  is  confessedly  strong  and  uncompromising ;  yet 
it  is,  in  the  writer's  apprehension,  neither  unguarded,  unscriptural, 
or  discouraging.  It  assumes  with  our  church  the  scriptural  point 
not  of  the  weakness  but  of  the  utter  helplessness  of  man.3  It 
connects  the  freeness  of  the  Gospel  with  the  sovereign  purpose  and 
Almighty  grace  of  God.4  Thus  man  and  God  are  each  in  his 
proper  place;  man  in  the  dust — God  on  the  throne.  The  humble 
and  intelligent  believer  will  acknowledge  of  every  act  of  faith  and 
obedience  to  the  end  of  his  course — "  Thou  also  hast  wrought  all 
our  works  in  us.m  Nor  will  he  hesitate  to  trace  all  these  works  to 
the  "good  pleasure^  of  his  God  as  the  first  cause.6 

The  opposite  statement  may  be  easily  proved  to  be  most  dis- 
couraging. The  free  invitations  of  the  Gospel  are  unconnected 
with  an  entire  dependence  upon  Divine  grace  to  enable  the  sinner 
to  accept  them.  Conscious  inability  is  therefore  left  without  any 
power  to  act  upon  it.  The  sinner  is  either  blinded  in  self-delusion, 
or  hardened  in  despondency  On  the  other  hand,  his  helplessness 
is  taught  to  depend  upon  the  sovereign  pleasure  of  a  God  of  love  ; 
and  he  "works  out  his  salvation  with  fear  and  trembling"  indeed, 
but  with  confident  hope  of  perseverance.7 

i  John.  vi.  37,  44,  05.  2  Art.  X.     Freeness  of  Grace,  pp.  '28—30,  33—36,  37. 

3  See  Article  X,  and  the  multiplied  testimonies  from  her  Collects  and  other  parts  of 
our  Evangelical  services.     Compare  John  xv.  5.     Ephesians  ii.  1. 
*  Compare  John  vi.  37,  with  44,  G5.  5  Isaiah  xxvi.  12. 

6  Philippians  ii.  13.  i  Ibid.  ii.  12,  13. 


68  MEMOIR    OF    MARV    JANE    GRAHAM. 

The  unscriptural  use  of  the  term  condition  with  many  theologians 
— as  if  man  could  of  himself  perform  the  icork  of  his  salvation — 
has  brought  it  into  unmerited  disrepute.  Yet  in  Miss  Graham's 
view,  conditional  promises  ultimately  resolve  themselves  into  abso- 
lute unconditional  love.  The  duties  of  Christian  obedience — the  di- 
vinely appointed  means  of  enjoying  the  promises — do  not  depend 
upon  anything  to  be  fulfilled  by  us.  They  constitute  a  part  of  the 
engagements  of  the  evangelical  covenant,  by  which  the  Lord  ful- 
fils the  demands  of  his  law,  by  the  Almighty  power  of  his  grace.1 
Miss  Graham  with  many  excellent  men  would  altogether  abolish 
the  use  of  the  term,  at  least  as  applied  to  us.  But  it  has  been  al- 
lowed by  many  of  our  most  orthodox  divines,2  whose  statements 
cannot  justly  be  accused  of  infringing  upon  the  freeness  of  the 
Gospel.  It  would  be  difficult  to  substitute  any  other  theological 
term,  that  would  express  the  sense  of  many  important  declarations3 
of  Scripture  with  equal  precision  and  appropriateness.  Let  it  be 
understood  to  imply — not  what  is  meritorious,  but  what  is  necessary 
to  the  economy  of  the  Gospel — not  an  efficient  cause,  but  an  indis- 
pensable requisite.  Is  it  not  then  needless  scrupulosity  to  exchange 
a  convenient  term  of  explication  for  feeble  circumlocution?  And 
may  there  not  be  some  danger,  lest  in  our  anxiety  to  preserve  the 
freeness  of  scriptural  statement,  we  unconsciously  become  fettered 
in  the  bonds  of  human  systems? 

Her  letter  upon  the  nature  and  degree  of  explicit  faith  neces- 
sary for  acceptance  with  God  is  highly  interesting. 

'  The  question  you  propose  about  prayer,  does  not  appear  to  me 
to  admit  of  a  doubt.  '  Ought  there  not  to  be  in  every  prayer  a 
reference  to  the  intercession  of  Christ?  Will  the  earnestness  and 
sincerity  of  a  prayer  avail  without  it?'  Doubtless,  my  dearest 
friend,  there  ought  to  be  this  reference  :  nor  can  a  believer  in  Jesus 
imagine  a  prayer  without  it.  But  when  an  unbeliever  first  begins 
to  long  after  the  knowledge  of  God,  the  intercession  of  Christ  may 
be  a  part  of  this  knowledge,  respecting  which  he  is  in  utter  dark- 
ness. Shall  the  earnest  and  sincere  petition  which  he  offers  under 
such  circumstances  be  disregarded?  Is  not  the  intercession  of 
Christ  going  on  for  him  as  surely  as  if  he  knew  of  it;  and  is  not 
this  poor  ignorant  prayer  the  first-fruits  of  this  intercession  ?  And 
will  not  the  Father  accept  it  for  the  sake  of  his  beloved  Son,  though 
the  sinner  as  yet  knows  not  how  to  offer  it  in  his  name?  Certain 
I  am,  that  the  person  who  thus  begins  to  seek  after  the  Lord  with 
his  ivhole  heart,  will  ere  long  have  Jesus  revealed  in  his  soul ;  and 
then  he  will  seek  in  the  name  of  Jesus.  The  most  signal  answer 
I  ever  received  to  prayer,  was  at  a  time,  when  I  was  so  bewildered 
in  the  labyrinth  of  infidelity,  that  I  actually  should  have  feared  to 
have  been  guilty  of  blasphemy,  had  I  prayed  in  the  name  of  Jesus. 

1  Hebrews  viii.  10.  Thus  in  Matthew  vi.  14,  15,  by  his  law  he  requires  a  forgiving 
temper  ;  by  his  grace  he  imparts  it.  2  Calvin,  Owen,  &c. 

3  Sudi  as  Matthew  vi.  14,  15.     Luke  xiii.  3,  5.     Col.  i.  21—23.     Heb.  iii.  6,  14. 


MEMOIR    OF    MARY    JANE    GRAHAM.  69 

In  sincerity  and  earnestness  I  prayed  to  be  taught  whether  Jesus 
Christ  was  an  impostor  or  not ;  and  for  the  sake  of  that  precious 
Saviour,  whom  I  thus  insultingly  doubted,  my  prayer  was  an- 
swered.1 

'But  our  experience  is  of  little  value,  unless  it  agrees  with  Scrip- 
ture. I  think  the  Bible  is  very  clear  upon  this  head,  and  there- 
fore I  venture  to  speak  so  confidently.  T  will  mention  two  or  three 
texts  :  '•'  He  that  cometh  to  God  must  believe  that  he  is,  and  that 
he  is  a  rewarder  of  them  that  diligently  seek  him!''"1  Is  not  this 
a  description  of  the  degree  of  faith  and  knowledge,  which  is  neces- 
sary before  a  person  can  come  and  pray  to  God  in  an  acceptable 
manner?  And  is  not  this  the  sum  of  it,  that  he  must  believe  that 
there  is  a  God,  and  that,  if  he  diligently  seeks  this  God,  he  shall  be 
rewarded  by  finding  the  object  of  his  search  ?  There  is  not  a  word 
about — '  He  that  cometh  to  God  must  believe  and  pray  through  the 
intercession  of  Christ ;'  though  no  doubt  the  person  who  believes  so 
far  as  is  mentioned  in  the  text,  will  soon  believe  God  in  Christ,  as 
he  is  revealed  in  the  Gospel.  So  then,  if  a  Pagan  or  Mahometan 
in  the  darkest  corner  of  the  earth,  or  an  infidel  in  this  country, 
were  to  begin  to  seek  God  diligently,  from  the  mere  "belief  that  he 
is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek  him," 
upon  the  warrant  of  this  text  I  should  have  no  doubt  of  his  accept- 
ance.3 Again,  "  If  any  man  will  {or  wishes  to)  do  the  will  of  God, 
he  shall  know  of  the  doctrine,  whether  it  be  of  God,  or  whether  I 
speak  of  myself  ."4  Here  is  the  case  supposed  of  a  man,  who,  so 
far  from  praying  in  the  name  of  Jesus,  is  not  yet  convinced  whether 
his  doctrines  are  divine,  or  whether  he  is  a  mere  pretender,  "  speak- 
ing of  hiitiself"  What  then  is  the  preparation  required  ?  He 
wishes  to  do  the  will  of  God.  He  would  gladly  worship  God 
aright,  and  submit  to  his  will  in  all  things.  Yet  he  cannot  pray 
at  first  with  any  reference  to  the  intercession  of  Jesus.  For  he 
would  think  it  sinful  to  do  so,  as  long  as  he  knows  not  "  whether 
the  doctrine  be  of  God,  or  whether  Jesus  Christ  spake  of  himself." 
Yet  this  man — we  have  the  word  of  Jesus  for  it — "  shall  know  of 

1  See  her  own  interesting  description  of  this  state  of  mind,  chap  ii. 

2  Hebrews  xi.  6. 

3  This  text  may,  doubtless,  be  accommodated  for  intelligent  and  warranted  encourage- 
ment in  the  case  here  presented  to  us.  Yet  it  may  be  questioned  whether  Bliss  Gra- 
ham's exposition  includes  the  whole  substance  of  the  Apostle's  mind.  The  faith  of  Cain 
in  bringing  his  offering  probably  admitted  the  naked  belief  of  the  existence  of  God,  and  ot 
his  bounty  to  those  that  inquired  after  him.  The  Apostle's  definition  however  stands  in 
immediate  connection  with  the  faith  of  Abel  and  Enoch,  (ver.  4,  5,)  which  implied  access 
to  God,  and  communion  with  him  through  an  acceptable  medium.  Indeed  the  true  faith 
in  God's  existence  seems  necessarily  to  suppose  some  relation  to  him.  See  Gen.  xvii.  1. 
Exod.  iii.  14.  The  very  expectation  of  reward  to  sinners  deserving  condemnation,  must, 
in  a  righteous  government,  be  grounded  upon  some  apprehension,  however  obscure,  of  a 
way  of  favorable  acceptance.  The  desire  and  act  of  seeking  also  supposes  some  rule  to 
direct  our  path  and  warrant  our  hope — a  rule  founded  upon  some  new  relation  between 
God  and  his  creatures,  by  which  merited  judgment  is  averted,  and  "mercy  rejoicelh 
against  judgment." 

*  John  vii.  17.  Doddridge  remarks  on  Acts  x.  34,  35,  a  somewhat  parallel  text— '  I 
think  this  text  proves,  that  God  would  sooner  send  an  angel  to  direct  pious  and  upright 
persons  to  the  knowledge  of  the  Gospel,  than  suffer  them  to  perish  by  ignorance  of  it. 


70  MEMOIR    OF    MARY    JANE    GRAHAM. 

the  doctrine."  Consider  also  the  free  and  general  promise  of  Christ, 
that  "  our  heavenly  Father  will  give  the  Holy  Ghost  to  them  that 
ask  him."1  Suppose  yourself  to  have  been  in  the  state  of  mind  of 
the  text  just  mentioned,  and  to  have  heard  this  gracious  promise. 
Would  you  have  any  thought  of  any  intercession — of  anything  be- 
yond asking  ?  And  you  would  probably  have  asked—'  O  my  hea- 
venly Father,  give  thy  Spirit  to  teach  me  whether  this  man  is  sent 
by  thee,  or  whether  he  speaks  of  himself.''  Suppose  for  a  moment 
(God  forbid  that  any  one  should  suppose  it  in  reality  !)  that,  after 
after  having  offered  this  prayer  sincerely,  earnestly,  perseveringly, 
you  were  at  last  suffered  to  perish  for  lack  of  knowledge  ;  that  the 
Holy  Spirit  for  which  you  asked  was  not  given,  because  you  asked 
it  ?iot,  (and  how  could  you  ?)  in  the  name  of  Jesus,  the  promise 
would  seem  to  carry  with,  it  a  want  of  sincerity,  as  having  a  con- 
dition attached  to  it,  which  was  concealed  from  you,  and  which  the 
very  nature  of  your  petition  incapacitated  you  from  performing, 
until  further  knowledge  was  given.  I  believe,  that,  when  Christ 
said — "  Ask,  and  it  shall  be  given  you,"2  he  meant  what  he  said, 
in  the  literal  sense  of  the  word. 

'  It  is  remarkable,  that  asking  in  the  name  of  Christ,  was  a  doctrine 
not  revealed  to  the  disciples,  till  shortly  before  his  death,  though 
they  must  often  have  prayed  before,  and  that  with  acceptance. 
The  Lord's  Prayer  also  contains  no  express  reference  to  this  doctrine, 
though  doubtless  every  Christian  in  his  heart,  offers  it  in  the  one 
name,  through  which  he  looks  for  acceptance.  Let  us  take  the 
text  above  mentioned,  to  an  assembly  of  Indians.  Let  us  say  to 
them — '  You  know  not  what  to  think  of  our  doctrine  concerning 
Jesus.  You  would  take  him  for  your  Lord  and  your  God,  if  you 
were  sure  that  all  we  say  about  him  is  true.  We  will  tell  you 
how  to  find  this  out.  There  is  a  promise  in  the  book,  out  of  which 
we  preach  to  you,  that  God  "  will  give  the  Holy  Spirit  to  them  that 
ask  him."  The  Holy  Spirit  is  given  to  teach  you  about  Jesus.  If 
you  will  ask  for  this  teaching,  you  shall  have  it ;  and  then  you 
shall  know  what  to  think  of  our  doctrine.'  They  ask.  In  the 
name  of  Jesus  they  cannot  ask.  For  the  very  point  in  question, 
the  very  thing  which  they  ask  God  to  teach  them  is,  whether  the 
name  of  Jesus  is  of  any  avail  or  not.  They  are  impelled  to  ask  by 
a  "  belief  that  there  is  a  God,  and  that  he  is  a  rewarder  of  them 
that  diligently  seek  him."  Will  the  promise  be  made  good  to  them 
or  not?  Or  will  this  failing  to  pray  in  a  manner  in  which  (hey  do 
not  believe  (that  is — to  act  contrary  to  the  reason,  which  God  him- 
self has  lighted  up  within  them)  annul  the  engagement,  by  which 
God  has  bound  himself,  that  all  that  ask  should  have?  Oh!  no. 
This  is  prayer;  and  it  is  praying  with  precisely  that  degree  of 
"  faith,  without  which  it  is  impossible  to  please  God."  "  To  every 
one  that  hath  thus  much  shall  be  given  and  he  shall  have  abun- 
dance"3— he  shall  be  rich  in  faith.     And  this  is  as  true  to  my  mind, 

1  Luke  xi.  13.  2  Ibid.  v.  9.  3  Matthew  xxv.  '29. 


MEMOIR    OF    MARY    JANE    GRAHAM.  71 

as  clear  as  any  of  the  promises  of  God  can  be.  You  say— <  Must 
faith  be  acting  at  the  time  V  I  think  the  degree  of  faith  mentioned 
in  Heb.  xi  b,  must  Yet  even  this,  we  know,  may  be  a  trembling 
faith,  such  as—"  If  thou  canst  do  anything— Lok\,  I  believe* 
help  thou  mine  unbelief.'"  But  "the  day  of  small  bungs'*  the 
first  prayers  of  a  hitherto  unbelieving  sinner  have  something  in 
hem  unspeakably  interesting-.  And  it  is  so  delightful  to  feel,  that 
the  very  least  of  the  «  small  things"  comes  from&God,  and  implies 
pardon  and  heaven,  and  all  those  great  things,  which  "  eVe  hath 
not  seen,  nor  ear  heard,'*  that  we  cannot  dwell  upon  them  without 

SSTK °  WTbl!  ,,S  U!at  "faUh'  Which  is  as  a  &*ia  of  m^tard- 
seed.        W  rapped  within  its  minute,  dry,  and  unsightly  husk  is  the 

embryo  of  the 5  future  tree,  which  shall  expand  and  "flourish  in  the 
courts  of  our  God."  Oh  !  what  a  God  of  wonders  !  As  we  cannot 
look  into  the  hearts  of  others,  it  is  hard  to  know  when  the  prayer 
is  earnest  and  sincere.  But  if  we  could  discern  this,  we  might 
look  at  such  a  prayer  with  the  same  confident  assurance  that 
showers  of  blessings  would  follow  it,  as  Elijah  knew  that  there 
would  be  -abundance  of  rain,"  though  there  was  nothing  to  be 
seen  but  a  little  cloud  like  a  man's  hand.'5 

This  letter  involves  a  question  of  much  interest  and  no  small 
difficulty  Miss  Graham's  sympathy  with  the  case  supposed 
enabled  her  to  fix  a  conscious  grasp  upon  the  subject,  and  to  speak 
directly  to  the  point  with  much  force  and  clearness.     The  instance 

S  ]umtT  Nine]v]it?'6  «»«»•*  of  the  medium  of  acceptance, 
might  have  been  added  to  her  Scripture  illustrations  of  the  argu- 
ment. And  we  can  scarcely  doubt  that  the  cry  to  a  Supreme 
Being—  bus  entucm,  miserere  meV—«  seeking  the  Lord,  if  haply 
they  might  feel  after  him,  and  find  him--may  have  proved  the 
hrst  dawn  of  hght  and  love  to  some  awakened  consciences  in  a 
benighted  world. 

No  other  way  to  God  than  by  Christ9  is  here  supposed,  though 
an  unconscious  approach  through  him  is  admitted.  For  ourselves 
however,  who  have  been  made  acquainted  with  his  precious  name' 
no  obligation  is  more  important,  no  privilege  more  delightful,  than 
the  cons  ant  dependence  upon  it  in  every  step  of  access  to  God.  It 
covers  al  guilt,  defilement,  ignorance,  and  infirmities.  It  assures 
our  confidence  m  the  presence  of  a  God  of  inflexible  justice  and 
unspotted  holiness  Our  persons  and  services,  in  themselves  most 
unsuited  to  his  awful  majesty,  are  presented  through  this  medium, 
clothed  with  Divine  beauty,  and  commended  in  his  sight  as  "  a 
sweet-smelling  savor."  A  clear  knowledge  of  the  person  of  Christ 
is  therefore  necessary  as  the  basis  of  Christian  confidence.  The 
exeicise  ot  this  confidence  will  be— not  to  apprehend  him  separately 

iSStrA24-  'Zech.iv.10.  31Cor.ii.9. 

eharacterofasinne^'       ^  ^    "  PcrhaPs-"  *«™  ■»*  °"  me'-coaing  in  the 
8ActSXViL37-  *Johnxiv.6. 


72  MEMOIR    OF    MARY    JANE    GRAHAM. 

either  as  God  or  man,  but  to  make  his  entire  person  the  object  of 
our  trust.  This  intelligent  and  spiritual  worship  is  as  superior  to 
mere  external  service,  as  the  blood  of  the  Son  of  God.  by  which  we 
are  brought  into  the  capacity  for  it,  is  to  the  vile  and  corruptible 
things  of  earth. 

The  question  under  consideration,  however,  requires  a  wise  mix- 
ture of  decision  and  forbearance  to  determine  its  precise  limits. 
While  insisting  upon  the  importance  of  a  clear  apprehension  of 
Divine  truth,  we  would  present  the  full  Scriptural  encouragement 
to  souls  emerging  out  of  darkness  with  a  simple  desire  to  know  the 
light ;  seeking  the  truth,  yet  knowing  not,  where  to  find  it.  Let 
them  wait  in  the  twilight  for  the  dawning  day,  humbly,  prayerfully, 
earnestly.  Sincerity  in  the  diligent  and  persevering  habit  of  faith 
will  not  be  left  in  darkness.  On  the  other  hand,  it  must  be  remem- 
bered, that  the  influence  of  the  Holy  Spirit,  needful  for  every  act 
of  faith  and  prayer,  stands  in  ordinary  conjunction  with  revealed 
truth.1  Let  us  beware,  therefore,  lest  by  broad  statements  we  lose 
sight  of  the  great  fundamentals  of  the  Gospel,  and  forget  that  "  there 
is  none  other  name  than  Christ  under  heaven  given  among  men, 
whereby  we  must  be  saved,"  and  that  "  life  eternal"  consists  in  the 
knowledge  of  Him.2  Let  us  also  carefully  connect  the  general 
promises  of  the  early  dispensation  of  the  Gospel  with  the  more  full 
and  clear  light  subsequently  vouchsafed.  The  direction  to  which 
Miss  Graham  refers — •"  Ask,  seek,  and  knock" — must  ever  be  linked 
with  the  name  of  Christ.  His  name  is  our  only  warrant  to  "  ask." 
Himself  is  the  only  way  to  "  seek  :"  the  only  door  at  which  we  can 
"  knock"  with  any  well-grounded  hope  of  acceptance.3  In  the 
neglect  of  this  theology,  we  should  attempt  to  open  a  way  to  heaven 
without  "entering  in  by  the  door."  We  should  admit  the  unscrip- 
tural  supposition  of  pleasing  God  "  without  faith."*  We  should 
endeavor  to  maintain  our  complete  acceptance  with  God  without 
the  continual  application  of  "the  blood  of  sprinkling."5  'Take 
heed' — said  the  excellent  Dr.  Owen — '■  lest,  while  we  endeavor  to 
invent  new  ways  to  heaven  for  others,  by  so  doing  we  lose  the  true 
way  ourselves.'6 

Miss  Graham's  discussion  of  the  subject,  in  connection  with  the 
experience  of  the  intelligent  Christian,  is  most  satisfactory  and  edi- 
fying. 

'  I  think  I  now  quite  understand  you  about  prayer.  My  reason 
for  speaking  of  the  beginnings  only  of  prayer  was,  that  I  thought 
no  confirmed  Christian  could  possibly  pray  without  a  reference  to 
the  mediation  of  Christ  Jesus.  But  your  observation,  that  we  may 
pray  without  immediately  referring  to  It,  or  even  thinking  directly 
of  it,  is  very  just,  as  in  the  case  you  mention  of  ejaculatory  prayer. 
But  I  would  ask  you,  my  dearest  friend,  is  it  not  an  understood 

l  See  Gal.  iii.  2.  2  Acts  iv.  12.     John  xvii.  3.     1  John  v.  20. 

3  Matt.  vii.  7,  8,  with  John  xvi.  23,  24 ;  xiv.  6 ;   x.  9. 

*  Heb.  xi.  6.  5  Hob.  x.  19    -22;  xii.  24. 

6  Display  of  Aniiiniunisin,  chap.  xi. 


MEMOIR    OP    MARY    JANE    GRAHAM.  73 

matter  between  us  and  our  heavenly  Father,  that  we  are  to  have 
all  things  in  the  name  of  Jesus?  Would  we,  if  we  could,  receive 
even  the  least  of  our  blessings  through  any  other  medium?  Is  it 
not  the  very  joy  of  our  hearts  to  have  everything,  and  da  everything 
through  Christ;  to  believe  that  the  Father  loves  us  for  his  sake; 
accepts  us  in  him;  hears  our  prayers,  not  because  they  are  ours, 
but  because  he  offers  them  for  us  ?  And  is  this  fixed,  settled,  deep- 
rooted  feeling  less,  when  in  ejaculatory  prayer  there  is  no  immedi- 
ate reference  to  his  mediation,  than  in  our  larger  devotions,  when 
we  stop  to  make  out  our  title  more  fully,  and  to  dwell  upon  it  more 
largely?  It  is  delightful  and  profitable  to  do  this  ;  but  yet  I  think 
the  intention  of  our  hearts  is  the  same  in  both  cases.  If  you  were 
asked  after  one  of  these  short  prayers — '  How  do  you  expect  or  wish 
to  be  heard?'  would  you  not  reply — 'In  the  only  name  of  my  Be- 
loved !'  And  would  not  the  heaven  of  heavens  seem  less  desirable 
of  attainment,  if  by  any  possibility  we  could  possess  it  in  our  own 
nam'1,  instead  of  the  security  of  Jesus  having  entered  before  us  and 
for  us  ?  I  hope  I  am  not  wrong,  and  I  am  sure  I  would  not  object 
to  repeating  as  often  as  possible  to  ourselves  and  to  others  our  entire 
reliance  upon  his  name.  But  I  think,  that  when  his  mediation  has 
become  the  very  life  and  food  of  our  souls,  we  need  not  torment 
ourselves  with  the  fear,  that  such  or  such  a  prayer  will  not  be  an- 
swered, because  I  did  not  think  of  making  formal  mention  of  the 
ground  on  which  I  asked.  Let  me  rather  say — '  God  knows  that 
I  would  not,  if  I  might,  have  it  answered  in  any  other  way.  He 
knows  what  I  mean  and  constantly  desire ;  and,  if  through  infir- 
mity, I  may  have  expressed  myself  amiss  or  deficiently,  infinite  love 
will  not  misunderstand  me.*  If  you  think  I  have  taken  a  wrong 
view,  tell  me,  my  dear  friend.  But  I  am  confirmed  in  it  by  this 
circumstance.  When  I  am  in  a  truly  spiritual  state,  the  mediation 
of  Christ  is  (as  it  were)  so  worked  up  into  my  being,  that  I  am  often 
(except  in  stated  prayers)  not  conscious  of  a  direct  reference  to  it  at 
one  time  more  than  at  another.  Yet  I  think  my  mind  never  loses 
the  idea.  It  is  perpetually  resting  upon  this  sure  anchor  of  hope. 
But  when  I  am  in  a  cold  and  careless  state,  (as  at  the  present  time) 
I  lean  upon  it  with  an  unstable  faith.  I  am  therefore  much  more 
often  conscious  of  a  direct  reference  to  it.  The  shortest  of  my 
prayers  have  a  sort  of  formality  about  them,  from  the  cold  repeated 
reference  of  the  name  of  my  Saviour.  I  do  not  know  whether  this 
is  your  case.  I  had  rather  have  the  thing  so  constantly  in  my 
heart,  that  I  scarcely  stop  explicitly  to  allude  to  it,  than  lose  the 
consciousness  of  it  so  often  (as  I  now  do)  that  I  am  obliged  to  re- 
mind myself  of  it,  in  order  to  plead  it  with  God.  But.  I  think  that 
in  all  sincere  ejaculations  there  is  an  inward,  though  perhaps  almost 
unconscious,  feeling  of  repose  and  delight  in  his  name,  through  which 
alone  we  desire  to  have  acceptance  with  the  Father.  I  fear  I  have 
not  expressed  my  meaning  intelligibly.  I  have  sent,  as  you  desired, 
my  thoughts  without  reserve;  though  I  know  too  little  of  the  spirit 


74  MEMOIR    OF    MARY    JANE    GRAHAM. 

and  power  of  prayer  to  qualify  me  to  give  my  sentiments  on  so  im- 
portant, a  subject.' 

The  following  letter  on  Prayer  to  the  Holy  Spirit,  evinces  much 
thought  and  spirituality. 

'  I  feel  very  incompetent  to  give  you  any  opinion  on  the  point 
you  mention  about  the  Holy  Spirit.  Yet  I  have  no  doubt  whatever 
in  my  own  mind,  that  it  is  both  right  and  desirable  to  pray  to  Him 
separately  and  distinctly.  I  should  be  very  much  afraid,  that  the 
contrary  opinion  would  gradually  tend  to  undermine  our  faith  in 
the  Personality  of  the  Holy  Spirit ;  unless  indeed  it  is  meant  by 
this,  that  we  are  to  pray  to  the  Triune  God  only,  and  not  either 
to  the  Father,  the  Son,  or  the  Spirit,  considered  as  separate  persons. 
I  have  no  doubt,  as  you  say,  that  when  we  pray  to  the  Father,  we 
do  worship  this  Trinity  in  Unity  ;  and  perhaps  this  is  the  most 
proper  way  of  addressing  our  usual  petitions.  But  it  appears  to 
me.  that  separate  addresses  are  permitted,  if  not  sanctioned  in 
Scripture.  And  what  I  would  earnestly  contend  for,  (but  that  I 
fear  I  may  be  meddling  "  with  things  too  high  for  me,")  is  this — 
If  the  Father  and  the  Son  may  be  separately  addressed  ;  then,  not 
to  allow  of  a  separate  address  to  the  Spirit,  is  to  rob  him  in  some 
measure  of  his  ecpial  glory,  and  to  do  away  with  his  Personality. 
I  do  not  at  this  moment  recollect  any  direct  instances  of  prayer  to 
the  Holy  Ghost  in  the  Bible,  though  I  think  that  there  are  many 
in  which  he  would  appear  to  be  the  person  addressed.  But  if 
prayer  comprehend  adoration  and  thanksgiving,  we  often  address 
him  separately  in  the  Liturgy,  when  we  say—'  Glory  be  to  the 
Father,  and  to  the  Son,  and  to  the  Holy  Ghost,' — a  form  of  words, 
in  which  we  imitate  the  Seraphim  before  the  Throne,  who  cry — ■ 
"  Holy,  holy,  holy,  is  the  Lord  of  Hosts :  the  whole  earth  is  full  of 
His  glory. "'  The  same  separate  act  of  worship  is  surely  implied 
when  the  four  beasts,  who  rest  not  day  and  night,  adore  the  Al- 
mighty, saying — "Holy,  hoi}'-,  holy,  Lord  God  Almighty,  which 
was,  and  is,  and  is  to  come."2  Jesus  commanded  to  "  baptize  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."3 
Here  again  a  separate  act  of  worship  seems  to  be  implied.  By 
baptizing  in  the  name  of  each  Person  of  the  Holy  Trinity,  dis- 
tinctly and  separately  repeated,  I  cannot  but  understand,  that  we 
separately  invoke  each  of  them  to  perform  their  covenanted  part 
in  the  redemption  of  the  baptized  person.  But  I  think,  that  it  may 
at  once  decide  the  question,  that  we  are  said  to  be  "  the  temple  of 
the  Holy  Ghost  ;"4  and  why  he  should  come  and  dwell  in  this  tem- 
ple, except  to  receive  our  acts  of  worship,  I  do  not  see.  Besides, 
all  his  offices  invite  us  to  pray  to  him.  He  is  our  Comforter  ;5  and 
this  warrants  us  to  ask  him  for  comfort.  It  is  his  work  to  "shed 
abroad  the  love  of  God  in  our  hearts;"  to  cause  us  to  "abound  in 
hope  ;"  and  to  "  take  of  Christ's  and  show  to  us."6     But  surely  "  for 

i  Isaiali  vi.  3.  2  Rev.  iv.  8.    i  3  Matt,  xxviii.  19. 

«  1  Cor.  iii.  16;  vi.  19.  5  John  xiv.  16. 

6  Rom.  v.  5:  xv.  13.     John  xvi.  14,  15. 


MEMOIR    OF    MARY    JANE    GRAHAM.  75 

all  these  things  he  will  be  inquired  of  by  us,  to  do  them  for  us."1 
I  had  almost  forgotten  to  mention  that  beautiful  prayer,  Numbers 
vi.  24 — 26,  which  I  have  always  considered  as  a  separate  invoca- 
tion of  the  Persons  of  the  Sacred  Trinity.  May  "  the  fellowship 
of  the  Holy  Ghost"  be  with  us !  and  may  he  fulfil  his  sacred  office 
in  teaching  us  what,  to  pray  for,  and  how  to  pray  !' 

This  question  has  exercised  the  minds  of  many  sincere  Chris- 
tians. Perhaps  an  endeavor  to  present  it  in  its  full  Scriptural  light 
will  not  be  unacceptable.  The  exclusive  claim  of  the  only  true 
God  to  the  worship  of  his  creatures  is  one  of  the  first  principles  of 
right  reason  and  of  religion.  Upon  this  eternal  and  unchangeable 
ground  our  Lord  denied  to  Satan  the  worship  which  he  demanded 
of  him.2  We  may  remark,  therefore,  upon  the  general  subject, 
that  the  proofs  of  the  Personality  and  Deity  of  the  Holy  Spirit  are 
so  decisive,  (though  obviously  this  is  not  the  place  for  their  produc- 
tion,) that  only  scrupulosity  of  mind  and  judgment  could  restrain 
us  from  giving  the  honor  of  Divine  worship  from  the  want  of  a 
more  explicit  revelation.  The  Divine  nature — not  the  distinct 
Personality — is  the  proper  and  necessary  ground  of  worship.  Each 
person  therefore  in  the  sacred  Trinity  possesses  equal  and  unalien- 
able claims — not  as  a  Person,  but  as  God — to  the  trust,  love,  sub- 
jection, invocation,  and  every  form  and  act  of  worship  from  the 
creatures  of  God.  The  Holy  Spirit,  therefore,  '  with  the  Father 
and  the  Son,  together  is  worshipped  and  glorified.'3 

As  to  the  detail  of  the  question,  the  worship  of  heaven,  as  Miss 
Graham  observes,  appears  to  be  given  to  him.  At  least,  he  is  never 
mentioned  among  the  universal  chorus  of  worshippers  ;  which  [con- 
sidering his  Personality)  is  some  negative  testimony  on  this  point. 
He  is  represented  as  ''proceeding  out  of  the  throne,"  being  not  only 
"  before,"  but  in  the  "  midst  of  the  throne  ;"  his  "  seven  eyes"  mark- 
ing his  omniscience  :  his  sevenfold  influence,  his  divine  perfections.4 
The  thrice-repeated  invocation  of  the  heavenly  host,  while  it  proves 
his  distinct  Personality  in  the  undivided  Trinity,  evidently  includes 
his  worship.  "  The  Lord  sitting  upon  his  throne,"  and  worshipped 
with  most  solemn  and  impressive  adoration,  sent  by  his  own  au- 
thority, and  spake  by  his  own  mouth,  that  commission  to  the  Pro- 
phet, which  an  Apostle  declares  to  have  been  delivered  to  him  by 
the  Holy  Ghost.5 

The  worship  of  earth  commences  at  the  visible  entrance  into 
the  Church  of  God.  The  very  first  act  of  Christian  worship  in  the 
administration  of  baptism  is  not  only,  as  Miss  Graham  observes,  a 
separate  invocation  of  the  Holy  Spirit,  but  also  a  dedication  of  the 
baptized  person  to  his  service.6     For  as  the  administration  of  this 

1  Ezek.  xxxvi.  37.  2  Matt.  iv.  9,  10,  with  Luke  iv.  6,  7.     Comp.  Ps.  xlv.  11. 

3  Nicene  Creed.  4  Rev.  xxii.  1 ;  iv.  5.  v.  6. 

5  Compare  Isaiah  vi.  1—3,  8 — 10,  with  Acts  xxviii.  25. 

6  Matthew  xxviii.  19.  The  phrase  "  baptized  unto  Moses,"  (1  Cor.  x  2.)  includes  this 
idea.  Thepeople  were,  as  by  baptism,  consecrated  unto  God  under  the  conduct  and  in- 
struction of  his  servant  Moses. 


76  MEMOIR    OF    MARY    JANE    GRAHAM. 

seal  of  the  covenant  in  the  name  of  the  Holy  Ghost  is  a  direct  ac 
knowledgment  of  this  Divine  Person  as  conjointly  with  the  Father 
and  the  Son,  our  covenant  God  ;  so  it  necessarily  implies  also  the 
reciprocal  obligations  of  faith,  obedience,  and  worship.  "The  com- 
munion" or  "  fellowship  of  the  Spirit1'  (one  of  the  most  enlivening 
privileges  of  the  Gospel)  must  also,  like  the  "  fellowship  with  the 
Father  and  the  Son,"1  be  maintained  by  prayer  in  the  large  accep- 
tation of  the  term.  For  how  else,  but  in  worship,  can  a  creature 
hold  communion  with  his  God?  This  worship  St.  John  scrupled 
not  to  give  to  the  Holy  Spirit,  in  supplicating  from  him,  conjointly 
with  the  Father  and  the  Son,  a  large  supply  of  spiritual  blessings 
upon  the  Church  of  God.2 

In  Christian  experience,  the  offices  of  the  Holy  Spirit — as  Miss 
Graham  remarks — especially  when  connected  with  his  Divine  Per- 
sonality, naturally  imply  supplication.  In  reference  to  one  of  these 
offices.  Scripture  parallelism,  together  with  the  marked  distinction 
of  the  Sacred  Persons,  exhibits  St.  Paul  probably  on  more  than  one 
occasion  invoking  the  Holy  Spirit  as  the  "  God  that  heareth  prayer."3 
Nor  indeed  can  we  conceive  of  his  presence  in  us  as  his  temple, 
without  all  the  devotional  exercises  of  reverence  and  praise  for  his 
condescending  love. 

The  part  which  the  Holy  Spirit  maintains  in  the  administra- 
tion of  the  Church,  shows  that  his  claim  to  immediate  worship  was 
fully  acknowledged.  It  was  after  a  day  of  public  and  special 
supplication,  that  He  directed  by  His  own  authority  the  consecra- 
tion of  ministers  to  His  immediate  service,  and  sent  them  forth  to 
their  work.4  To  whom,  then,  we  may  ask,  had  the  prayers  of  the 
Church  been  specially  addressed,  but  to  Himself,  who  was  mani- 
festly the  object,  as  well  as  the  author,  of  their  consecration  ?  And 
to  whom  did  the  worship  connected  with  this  solemn  service  belong, 
but  to  Him,  who  was  the  direct  source  and  fountain  of  it?  We 
need  again  only  advert  to  his  acknowledged  power  in  the  ordina- 
tion of  the  ministers  of  the  Church.5  and  to  the  exercise  of  his  sove- 
reignty in  the  appointment  and  restraint  of  their  several  spheres  of 
labor,6  and  in  the  distribution  of  his  gifts,7  as  a  scriptural  warrant 
for  the  direct  and  distinct  mode  of  address  to  Him  employed  in  the 
Consecration  services  of  our  Church. 

The  Christian  investigator  of  the  early  Ecclesiastical  Records 
will  observe  with  delight  this  Divine  worship  fully  pervading  the 
rituals  of  the  Primitive  churches.8     Our  own  Church,  closely  fol- 

i  2  Cor.  xiii.  14.     Phil.  ii.  1,  with  1  John  i.  3. 

2  Rev.  i.  4.  5.  "  The  seven  Spirits,"  placed  in  this  invocation  before  Christ,  could  not 
be  the  holy  angels  ;  whose  name  and  inheritance  are  infinitely  below  him,  and  whose  con- 
scious unworthincss  in  two  recorded  instances  refused  the  proffered  worship  of  an  apostle. 
Rev.  xix.  10;  xxii.  8,9. 

3  Compare  2  Thes.  iii.  5,  with  Rom.  v.  5.  See  also  the  same  apparent  distinction  of 
persons  marked  1  Thes.  iii.  12,  13. 

*  Acts  xiii.  2,  4.  5  Acts  xx.  28.  6  Acts  xx.  22 ;  xvi.  (J,  7. 

i  1  Cor.  xii.  4,  7—11. 

8  Hurrion's  valuable  Sermons  on  the  Divinity  of  the  Holy  Spirit,  and  Dr.  Bcrriman's 


MEMOIR    OF    MARY    JANE    GRAHAM.  77 

lowing  her  sacred  exemplar,  has  not  confined  this  adoration  of  the 
Holy  Spirit  to  her  more  exclusive  Ministerial  services.  How  often 
has  the  introduction  of  it  into  her  Litany  elevated  the  faith,  and 
refreshed  the  spirits  of  her  sincere  worshippers  !  The  frequent 
repetition  of  the  doxology  in  her  Liturgical  exercises,  is  in  the  true 
spirit  of  the  heavenly  worship  ;  and  it  may  be  a  matter  of  just  sur- 
prise, that  any  who  have  constantly  and  joyfully  united  in  this 
public  ascription  of  praise  to  the  blessed  Spirit,  as  well  as  in  many 
of  our  congregational  hymns  to  a  similar  purport,  should  be  exer- 
cised with  scruples  as  to  the  Scriptural  ground  of  the  private  duty 
and  privilege  of  prayer  to  the  same  divine  person. 

Miss  Graham  considered,  and  with  some  justice,  that  many 
Christians  are  defective  in  rendering  due  and  equal  honor  to  the 
Holy  Spirit.  Her  own  views  of  his  personality  were  remarkably 
clear.  '  I  feel' — said  she  on  one  occasion — '  "  the  love  of  the  Spirit"1 
as  distinct  from  the  manifestation  of  the  love  of  Christ  to  my  soul. 
Is  this  wrong?'  Then  she  added — 'I  think  I  can  account  for  the 
feeling ;  as  I  have  made  it  a  matter  of  especial  prayer,  that  I  might 
have  clearer  views  of  the  Holy  Spirit.'  She  was  accustomed  (as 
we  have  already  seen'2)  to  address  Him  in  direct,  and  probably  fre- 

and  Waterland's  Sermons  on  the  Trinitarian  Controversy,  give  a  condensed  and  satis- 
factory body  of  evidence  on  this  subject. 

1  Romans  xv.  30. 

2  See  her  Prayer  before  Study,  pp.  23,  24.  The  writer  cannot  forbear  to  transcribe  a 
few  specimens  of  the  Spirit  of  supplication  in  a  full,  self-abasing,  pleading,  and  enlarged 
address  to  this  Divine  Person  from  the  heart  and  pen  of  holy  Mr.  Baxter.  "  Unto  thee, 
the  Eternal  Holy  Spirit,  proceeding  from  the  Father  and  the  Son,  the  Communicative 
Love,  who  condescendeth  to  make  perfect  the  elect  of  God,  do  I  deliver  up  this  dark,  im- 
perfect soul, lo  be  further  renewed,  confirmed,  and  perfected,  according  to  the  Holy  Cov- 
enant. Refuse  not  to  bless  it  with  thine  indwelling  and  operations  ;  quicken  it  with  thy 
life;  irradiate  it  with  thy  light;  sanctify  it  by  thy  love;  actuate  it  purely,  powerfully,  and 
constantly  by  thy  holy  motions.  And  though  the  way  of  this  thy  sacred  influence  be 
beyond  the  reach  of  human  apprehensions,  yet  let  me  know  the  reality  and  saving  power 
of  it  by  the  happy  effects.  Thou  art  more  to  souls  than  souls  to  bodies,  than  light  to  eyes. 
Ohleave  not  my  soul  as  a  corpse  destitute  of  thy  life  ;  nor  its  eyes  as  useless,  destitute  of 
thy  light;  nor  leave  it  a  senseless  block  without  thy  motion.  Alas!  I  feel.  I  daily  feel 
that  lam  dead  to  all  good,  and  all  that  is  good  is  dead  to  me,  if  thou  be  not  the  life  of  all. 
Teachings  and  reproofs,  mercies  and  corrections,  yea,  the  Gospel  itself,  and  all  the  liveliest 
books  and  sermons,  are  dead  to  me,  because  I  am  dead  to  them.  Yea,  God  is  as  no  God 
to  me,  and  Heaven  as  no  heaven,  and  Christ  as  no  Christ,  and  the  clearest  evidences  of 
Scripture  verity  are  as  no  proofs  at  all,  if  thou  represent  them  not  with  light  and  power 
to  my  soul.  O  thou  that  hast  begun,  and  given  me  those  heavenly  intimations  and  de- 
sires which  flesh  and  blood  could  never  give  me,  suffer  not  my  folly  to  quench  these 
sparks,  nor  this  brutish  flesh  to  prevail  against  thee,  nor  the  powers  of  hell  to  stifle  and 
kill  such  a  heavenly  seed.  O  pardon  that  folly  and  wilfulness,  which  have  too  often,  too 
obdurately,  and  too  unthankfully  striven  against  thy  grace,  and  depart  not  from  my  un- 
kind and  sinful  soul.  I  remember  with  grief  and  shame,  how  I  wilfully  bore  down  thy 
motions;  punish  it  not  with  desertion,  and  give  me  not  over  to  myself;  Art  thou  not  in 
covenant  with  me,  as  my  Sanctifier,  and  Confirmer,  and  Comforter  1  I  never  undertook 
to  do  these  things  for  myself;  but  I  consent  that  thou  shouldest  work  them  on  me,  asthou 
art  the  agent  and  advocate  of  Jesus  my  Lord.  O  plead  his  cause  effectually  in  my  soul 
against  the  suggestions  of  Satan  and  my  unbelief;  and  finish  his  healing,  saving  work; 
and  let  not  the  flesh  and  world  prevail.  Be  in  me  the  resident  witness  of  my  Lord,  the 
Author  of  my  prayers,  the  Spirit  of  adoption,  the  seal  of  God,  and  the  earnest  of  mine 
inheritance.  Let  not  my  nights  be  so  long,  nor  my  days  so  short,  nor  sin  eclipse  those 
beams,  which  have  often  illuminated  my  soul.  Without  thee,  books  are  senseless  scrawls, 
studies  are  dreams,  learning  is  a  glow-worm,  and  wit  is  but  wantonness,  impertinence,  and 


78  MEMOIR  OF  MARY  JANE  GRAHAM. 

quent  supplication.  The  spiritual  life  indeed  pf  the  Christian  is 
much  employed  in  His  reverential  service.  As  "  the  sin  against  the 
Holy  Ghost*'  (whatever  that  might  be)  included  a  wilful  rejection 
of  his  faith,  honor,  and  worship;  so  does  every  sin  of  "grieving" 
our  Divine  Comforter,  and  "resisting"  his  holy  influence,  partake, 
according  to  its  measure,  of  the  same  character.1  The  antecedent 
obligation  is  therefore  sufficiently  obvious.  The  being  against 
whom  sin  is  committed,  must  be  the  worthy  object  of  religious 
honor  and  service.  All  the  exercises  therefore  of  contrition  and 
self-abasement  on  account  of  sin,  are  our  humiliating  but  ready 
acknowledgments  of  the  claim  of  the  Holy  Spirit  to  our  dutiful  obe- 
dience and  worship.  Perhaps  the  circumstance  of  our  worship 
being  the  effect  of  his  own  sacred  influence  and  teaching,  may  ac- 
count for  some  want  of  distinctness  in  setting  forth  the  obligation. 
But  his  Divine  Person  and  offices  necessarily  imply  our  equal  de- 
pendence upon  his  power  and  love:  and  the  full  and  frequent  con- 
fession of  his  claim  will  result  in  a  large  supply  of  his  heavenly 
grace,  strength,  and  consolation. 

Should  some  of  the  minor  particles  of  illustration  be  thought  to 
possess  little  or  no  positive  weight,  they  may  yet  derive  force  and 
clearness  from  their  connection  with  more  decisive  grounds  of  evi- 
dence. From  the  main  points,  however,  and  from  the  whole  view 
of  the  question,  sufficient  warrant  may  be  deduced  to  satisfy  per- 
plexed and  unsettled  inquirers,  and  to  quicken  even  the  most  intel- 
ligent servant  of  God  to  a  more  habitual  acknowledgment  of  his 
duty,  and  enjoyment  of  his  privilege  in  communion  with  the  Holy 
Ghost.  If  a  more  explicit  testimony  still  be  demanded,  we  must 
recur  to  first  principles,  never  more  valuable  than  on  these  subjects. 
"  It  is  written?  What  is  written  is  sufficient.  What  is  withheld 
is  best  withheld.  Man  would  be  "wise  above  what  is  written." 
Had  more  been  revealed,  more  would  still  have  been  desired ;  and 
the  appetite  for  what  is  beyond  human  research  would  have  been 
more  excited,  and  not  only  without  practical  benefit,  but  to  the 
great  detriment  of  Scriptural  knowledge.  Enough  is  given  both  in 
substance  and  clearness  to  direct  and  encourage  our  supplications 
to  the  Divine  Spirit  for  a  full  supply  of  his  heavenly  influence.  But 
in  this  and  every  other  approach  to  the  doctrine  of  the  Trinity,  many 
questions  must  arise,  and  must  remain  unanswered.   All  that  belongs 

folly.  Transcribe  those  secret  precepts  on  my  heart,  which  by  thy  dictates  and  inspira- 
tions are  recorded  in  thy  holy  word.  I  refuse  not  thy  help  for  tears  and  groans;  but  oh! 
"shed  abroad  that  love  upon  my  heart,"  which  "ay  keep  it  in  a  continual  life  of  love. 
And  teach  me  the  work,  which  I  must  do  in  heaven.  Refresh  my  sout  with  the  delights 
of  holiness,  and  thejoys  which  arise  from  the  believing  hopes  of  the  everlasting  joys.  Kx- 
ercise  my  heart  and  tongue  in  the  holy  praises  oi^piy  Lord-  Strengthen  mein  sufferings; 
and  conquer  the  terrors  of  death  and  hell.  Make  me  the  more  heavenly,  by  how  much 
faster  am  I  hastening  to  heaven  ;  and  let  my  last  thoughts,  words,  and  works  on  earth 
be  likestto  those,  which  shall  be  my  first  in  the  state  of  glorious  immortality,  where  the 
kingdom  is  delivered  up  to  the  Father,  and  God  will  forever  be  All,  and  in  All:  of  whom, 
ancfthrouiTh  him,  and  to  whom  are  all  things.  To  whom  be  glory  forever.  Amen.' — 
Reasons  for  Christian  Religion,  Part  ii.  chap.  xii.  pp.  461 — 463. 
1  Com  p.  Matt.  xii.  32.     Eph.  iv.  30.     Acts  vii.  5i ;  v.  4. 


MEMOIR    OF    MARY    JANE    GRAHAM.  79 

to  the  inner  sanctuary  of  the  essence  of  the  ever-blessed  Triune  God, 
is  equally  above  conception  and  expression.  The  Scriptures  inform 
us  of  his  nature,  but  they  do  not  reason  about  it.  A  divinely 
guarded  and  sacred  veil  covers  him  from  our  view.  And  much 
thought  upon  this  deep  subject  of  Y)z\iy— irrespective  of,  and  be- 
yond, the  sacred  boundaries — either  involves  us  in  the  labyrinth 
of  metaphysics,  or  sinks  us  into  the  gross,  low,  and  familiar  views 
of  an  opposite  school.  Our  inquiries  into  this  subject  must  be  con- 
ducted with  the  deepest  caution  and  the  most  profound  humility. 
All  that  belongs  to  God's  own  revelation  of  himself  must  be  re- 
ceived with  unfeigned  submission  and  contentment.  To  seek  for 
"  access  through  Christ  by  the  Spirit  unto  the  Father,"'  is  the  rubric 
for  Christian  worship ;  and  in  a  strict  attention  to  this  Scriptural 
directory,  every  act,  thought,  and  desire  of  prayer  will  become  a 
means  of  communion  with  each  of  the  Sacred  Persons  in  the  Di- 
vine essence,  "  without  difference  or  inequality."  At  the  same  time, 
as  our  minds  are  drawn  to  a  separate  contemplation  of  them  (espe- 
cially as  seeking  those  blessings  which  belong  to  their  respective 
offices  in  the  economy  of  grace)  an  immediate  address  to  either  of 
them  is  fully  warranted  ;  always  however  remembering,  that,  which- 
ever person  be  the  object  of  worship,  the  mediation  of  Christ  is  the 
only  way  of  access,  the  only  plea  for  acceptance. 

Adverting  now  to  topics  of  more  general  interest,  we  transcribe 
from  Miss  Graham's  Manuscript  a  few  remarks  upon  the  subject 
of  Infidelity,  as  a  fearful  characteristic  of  the  present  day.  They 
will  be  found  to  possess  the  usual  marks  of  her  sound,  reflecting, 
Christian  mind.  Speaking  of  the  importance  of  mathematical  study 
as  furnishing  armor  and  discipline  suitable  to  the  present  crisis,2  she 
remarks — 

'  Intelligent  Christians  are  especially  called  upon  to  set  themselves 
in  strong  array  against  the  gathering  forces  of  infidelity.  This  last 
enemy  of  Christianity  is  filling  up  his  ranks  from  all  classes  of  the 
community.  The  active  diligence  of  his  malignity  naturally  re- 
minds us  of  the  prediction — ■"  The  devil  is  come  down  to  you,  having 
great  wrath,  because  he  knoweth  that  he  hath  but  a  short  time."  '3 
The  deceitful  and  superficial  character  of  the  arguments  em- 
ployed by  the  great  adversary  is  well  exposed.  'They  generally 
consist,'  she  observes,  'of  a  confused  mass  of  objections,  apparently 
formidable  from  their  very  indistinctness.  Like  objects  seen  through 
a  fog,  the  superficial  observer  supposes  them  to  be  larger  than  they 
really  are.  But  let  us  disentangle  the  artful  confusion  of  words  and 
ideas.  Let  us  set  apart  each  argument  for  separate  and  minute 
scrutiny.  Let  us  analyze  the  boasted  reasonings  of  the  infidel  phi- 
losophy.    We  shall  find  that  they  may  be  classed  under  two  heads 

1  Ephesians  ii.  18. 
2  Yet,  while  insisting  upon  those  advantages,  she  was  not  insensible  to  the  ensnaring 
temptations  connected  with  this  investigating  science.     See  the  analysis  of  her  Manii- 
script,  p.  24,  25,  note. 

3  Rev.  xii.  12. 


80  MEMOIR    OF    MARY    JANE    GRAHAM. 

— Assertions  which  are  true,  but  no  way  to  the  purpose :  and  as- 
sertions which  are  to  the  purpose,  but  they  are  not  true.  These 
form  the  materials  of  every  plausible  argument  against  Christianity. 
By  this  mixture  of  untrue  and  irrelevant  matter  wilh  that  which  is 
true  and  pertinent,  the  understandings  of  the  self-conceited  and 
unwary  are  subverted.  Strictly  speaking,  no  assertion  can  be  to 
the  purpose  which  is  not  true.  But  it  may  be  of  such  apparently 
pertinent  application,  as  to  lead  us  to  examine  less  closely  into  its 
truth.  On  the  other  hand,  if  it  be  undeniably  true,  we  sometimes 
forget  to  inquire  (especially  when  many  arguments  of  this  kind  are 
artfully  interwoven  together)  whether  it  has  any  connection  with 
the  subject  in  hand.' 

In  reference  to  the  efforts  necessary  to  resist  this  mighty  spirit, 
she  justly  inculcates  the  importance  of  a  well-furnished  and  well- 
disciplined  mind,  enabling  us  to  meet  the  infidel  upon  his  own 
ground  of  reason,  and  to  fight  him  with  his  own  sword. 

'  Whenever,  she  observes,  '  "  the  enemy  thus  comes  in  like  a  flood, 
the  Spirit  of  the  Lord  will  lift  up  a  standard  against  him."1  He, 
who  in  his  purpose  of  inscrutable  wisdom  suffers  these  "scoffers  to 
come  in  the  last  age,"-  will  not  fail  to  raise  up  men  in  his  church 
well  fitted  to  resist  them.  These  champions  of  the  cross  must  be 
men  "strong  in  the  faith,"  and  "  filled  with  the  Holy  Ghost."  But, 
judging  from  the  instruments  which  the  Lord  has  employed  in  times 
past  for  his  church,  we  are  led  to  expect  that  they  will  be  learned 
in  all  the  wisdom  of  their  enemies — in  earthly  as  well  as  heavenly 
wisdom.  To  oppose  the  subtleties  of  Alius,  an  acute  and  powerful 
reasoner  was  raised  up  in  the  person  of  Athanasius.  A  wise  and 
learned  Augustine  was  provided  to  quell  the  dreadful  heresy  of  Pe- 
lagius.  Luther,  Calvin,  Melanclhon,  and  almost  all  the  eminent 
Reformers,  were  men  of  profound  erudition,  and  strong  powers  of 
argumentation.  "  God  hath  chosen  the  foolish  things  of  the  world 
to  confound  the  wise;"3  and  he  could  now,  and  perhaps  may,  see 
fit  to  correct  the  progress  of  infidelity  by  means  of  "unlearned 
men."4  Yet,  when  we  look  back  upon  the  instruments  which  he 
has  heretofore  raised  up,  and  consider  the  many  advantages  of 
human  learning  which  he  has  placed  within  our  reach,  it  seems 
evidently  our  duty  to  use  those  means  to  the  utmost;  at  least,  until 
the  Lord  shall  give  us  some  clear  indication  of  a  more  excellent  and 
acceptable  way.  "Out  of  the  mouths  of  babes  and  sucklings  our 
God  ordaineth  strength."5  Let  us  then  seek  to  obtain  the  spirit  and 
temper  of  a  little  child.  But  let  us  never  forget,  that,  while  "in 
malice  we  are  children,"  it  behooves  us  "in  understanding  to  be 
men."  '" 

She  thus  happily  brings  a  scriptural  illustration  to  bear  upon  her 
subject. 

'  David  with  a  sling  and  a  stone  fought  Goliath  and  conquered. 

i  Isaiah  lix.  19.  22  Peter  iii.  2  3  1  Cor.  i.  27. 

<  Acts  iv.  13.  5  Psalm  viii.  2.  6  1  Cor.xiv.  20. 


MEMOIR    OF    MARY    JANE    GRAHAM.  81 

This  time  he  wanted  no  other  weapon,  for  God  had  appointed  him 
no  other.  But  when  on  a  future  occasion  he  was  sore  pressed  by 
his  enemies,  he  went  into  the  temple  of  the  Lord,  and  demanded 
the  sword  of  that  same  Goliath.  "There  is  none,"  said  he,  "like 
that ;  give  it  me."1  Why  should  he  choose  a  weapon,  which  he 
had  seen  fall  powerless  from  the  hand  of  the  uncircumcised  Philis- 
tine? Because  he  knew  that  in  the  grasp  of  the  circumcised  David 
it  would  do  goodly  service.  The  hand,  not  the  weapon,  had  been 
in  fault.  Thus  may  we,  if  called  by  the  leadings  of  Providence, 
avail  ourselves  of  human  means,  and  meet  our  adversaries  hand  to 
hand  with  their  own  weapons.  Only  let  us  use  David's  caution. 
Let  us  not  take  the  sword  of  the  Philistine,  till  it  has  been  con- 
secrated in  the  temple  of  the  Lord.' 

The  present  face  of  the  times,  in  the  judgment  of  all  intelligent 
observers,  seems  strongly  to  mark  an  impending  crisis — as  if  the 
"  Israel"  of  God  "  and  the  Philistines  were  putting  the  battle  in 
array,  army  against  army."2  We  know  on  which  side  the  victory 
is  secured.  Yet  the  conflict  will  doubtless  be  severe.  Let  the 
servants  of  God  gird  themselves  for  "the  good  fight  of  faith,"  with 
the  whole  armor  of  God.  This  is  no  time  for  slumber  or  inaction. 
A  religion  taken  upon  trust,  "  received  by  tradition  from  our 
fathers,"  provides  no  resource  in  the  hour  of  trial.  A  "faith, 
standing  not  upon  the  wisdom  of  man,  but  upon  the  power  of 
God,"3  will  be  a  defence,  a  stay,  a  ground  of  unfailing  hope  and 
consolation. 

But  on  this  subject  we  will  give  Miss  Graham's  own  words  in  a 
letter  to  her  cousin.  It  will  be  found  to  be  a  refreshing  specimen 
of  her  practical  and  edifying  mode  of  treating  subjects,  which  have 
lately  been  found  so  fruitful  in  speculation. 

1  April,  1827. 
'  Amongst  the  many  reflections  which  I  have  made  upon  the 
Millennium,  there  are  two  winch  occupy  my  mind  very  much.  I 
thought  of  them  the  whole  of  one  day  ;  one  was  founded  upon  this 
text — "And  some  of  them  of  understanding  shall  fall,  to  try  them, 
and  to  purge,  and  to  make  them  white,  even  to  the  time  of  the  end, 
because  it  is  yet  a  time  appointed."4  Does  not  one  shudder  with 
horror  in  anticipating  (he  fulfilment  of  this  prophecy  ?  Who  can 
need  purifying  more  than  we  do?  Who  can  say  that  these  words 
are  not  addressed  to  us?  How  dreadful  to  fall  in  that  time  when 
the  Saviour  is  about  to  appear  !  to  fall  in  the  very  moment  when 
our  song  of  triumph  should  begin  !  to  fall  in  the  very  midst  of 
enemies,  of  persecutions,  of  infidelities,  in  that  time  when  "  the 
devil  will  have  great  wrath,  because  he  knoweth  that  he  will  have 
but  a  short  time"  to  trouble  the  faithful.5  But  I  think  that  perhaps 
God  has  inspired  me  with  this  fear,  that  I  may  pray  against  so 

i  1  Sam.  xxi.  9.  a  Ibid.  xvii.  21 .  31  Cor  ii.  5. 

*  Daniel  xi.  35.  5  Rev.  xii.   12. 

6 


82  MEMOIR  OF  MARY  JANE  GRAHAM. 

fatal  an  event ;  and  this  is  my  reason  for  communicating  it  to  you. 
When  I  was  almost  overwhelmed  with  this  reflection,  these  sweet 
words  came  to  my  heart,  and  made  me  think  of  you, — "  Two  are 
better  than  one."1  Since  in  this  instance  the  Scriptures  and  our 
hearts  agree,  I  beseech  you  not  to  separate  yourself  from  me.  Let 
us  love  each  other  always,  and  pray  for  each  other,  that  we  may  not 
fall.  Out  if  unhappily  one  of  us  should  fall,  may  the  other  be  ready 
to  raise  her  up  again.  If  I  should  fall  either  into  the  love  of  the 
world,  or  into  infidelity,  or  into  any  other  sin,  do  not  give  me  up. 
Do  not  think  I  am  a  hypocrite.  Think  that  it  is  to  ''"purify  and  to 
try  me  ;"  and  pray,  that  if  you  fall,  I  may  act  in  the  same  way 
towards  you,  But  in  the  midst  of  the  thoughts  which  these  sad 
ideas  gave  me,  these  words  came  for  my  encouragement, — "  They 
that  are  with  the  Lamb  are  called,  and  chosen,  and  faithful.'2 
You  know  how  precious  these  words  have  been  to  me.  But  I  now 
saw  them  in  a  new  point  of  view.  They  appeared  to  me  a  plain 
promise  introduced  exactly  at  that  time  to  console  the  saints  under 
their  difficulties,  by  assuring  them  that  they  will  be  a  little  troop, 
"  called,  chosen,  and  faithful,"  against  whom  no  enemies  will  be 
able  to  prevail :  that  they  will  have  a  degree  of  faith  proportioned 
to  their  sufferings  and  necessities.  In  short,  in  describing  the 
character  of  this  elect  band,  I  wish  to  believe,  that  it  describes  what 
we  shall  be  found,  if  we  arrive  at  that  period.  If  already  we  are 
"  called  and  chosen."  shall  we  not  then  be  "  faithful  ?'  Let  us 
plead  this  promise.  It  speaks  to  me  like  a  voice  from  heaven.  It 
answers  every  fear,  every  uncertainty.  Would  God  choose  and 
call  soldiers  who  would  be  unfaithful  to  him  ?  Will  not  our  captain 
teach  us  to  go  follow  him  wherever  he  will  have  us  go  ?  When  I 
say  to  myself,  'Poor  and  feeble  creature,  what  will  you  do  in  that 
time  of  distress  and  temptation? — faith,  which  cannot  resist  a 
single  vain  thought,  how  will  you  resist  the  united  efforts  of  the 
world,  the  devil,  and  a  wicked  heart  ?'  Then  I  answer,  '  Yes  ;  but 
has  not  God  said,  that  the  saints  in  that  day  shall  be  "faithful  and 
chosen"  by  Himself,  who  cannot  choose  amiss?  Rest  upon  his 
word  ;  if  he  sees  that  you  are  not  fit  to  fight  in  the  battle  of  that 
great  day,  He  will  not  call  you  to  it;  and  if  he  call  you  to  it,  it  is 
his  part  to  give  you  the  fidelity  which  will  be  so  necessary.' 

Miss  Graham's  remarks  on  the  subject  of  Prophecy  will  be  in- 
teresting, and  furnish  occasion  for  some  observations  suited  to  the 
present  time.  Having  insisted  upon  the  importance  of  mathematical 
study  in  reference  to  the  progress  of  infidelity,  she  applies  the  same 
train  of  reasoning  to  the  excitement  to  the  study  of  Prophecy, 
which  she  justly  remarks  to  be  one  of  the  prominent  characteristics 
of  our  day. 

'  There  is  yet  another  subject,'  she  observes,  '  which,  though  at 
present  but  partially  considered,  bids  fair,  ere  long,  to  engross  the 
attention  of  the  Christian  world,  I  allude  to  the  study  of  prophecy. 

i  Eccks.  iv.  9,  10.  2  Rev.  xvii.  14. 


MEMOIR    OF    MARY    JANE    GRAHAM.  83 

"Seek  ye  out  of  the  book  of  the  Lord,  and  read" — is  the  Divine 
command  ;  "  no  one  of  these  shall  fail,  none  shall  want  her  mate."1 
I  am  particularly  led  to  advert  to  it  in  this  place,  because  I  have 
heard  with  inexpressible  pleasure,  that  these  inquiries  have  already 
been  useful  in  thinning  the  ranks  of  infidelity.  The  inducements 
to  this  study  are  indeed  greater  than  in  any  former  age  of  the 
church.  The  coincidence  between  prophecy  and  its  fulfilment  is  in 
these  latter  days  grandly  conspicuous.  It  is  such,  that  "  he  who 
runs  may  read."2  The  winding  up  of  the  whole  seems  to  be  near 
at  hand.  The  last  prophecy  must  ere  long,  find  "her  mate,"3  in 
the  last  event  of  humanity.  Prediction  is  almost  swallowed  up  in 
accomplishment.4  Happy  are  those,  who  with  reason  enlightened 
by  a  ray  of  divine  intelligence,  can  trace  the  wonderful  coincidence, 
which  subsists  between  what  God  has  foretold,  and  what  he  has 
done ;  whose  thoughts  stretch  forward  in  awful,  yet  fearless  antici- 
pation of  what  God  is  about  to  do  ! 

'  But  to  attempt  any  discussion  of  the  views  that  are  held  upon 
this  subject,  would  be  foreign  to  the  purpose  of  this  little  treatise.  If 
we  would  enter  fully  into  the  prophetic  writings,  we  must,  like 
Daniel  "  set  our  faces  unto  the  Lord  God.  to  seek  by  prayer  and  sup- 
plication."5 My  object  is  to  hint  to  the  youthful  student,  who  may 
probably  be  hereafter  engaged  in  this  most  interesting  contempla- 
tion, the  extreme  importance  of  having  his  imagination  under  the 
strictest  discipline  of  reason.  If  ever  the  "spirit  of  a  sound  mind" 
was  necessary,  it  is  so  in  the  investigation  of  the  future  prophecies. 
A  more  than  mathematical  accuracy  of  definition,  of  statement, 
and  of  argument,  should  be  carried  into  all  that  is  said  or  written 
upon  this  subject.  When  I  consider  the  extraordinary  spirit  of  in- 
quiry that  is  now  beginning  to  spread  ;  when  I  think  I  perceive 
that  these  inquiries  are  not  only  justified  by  Scripture,  but  are  them- 
selves a  part  of  prophetic  fulfilment ;  and  when  I  joyfully  antici- 

1  Isaiah  xxxiv.  16.  !  Hab.  ii.  2. 

3  If  this  idea  was  intended  to  be  the  exposition — not  the  accommodation — of  the  text, 
it  will  generally  be  considered  fanciful.  A  general  rule  is  probably  given  to  stimulate  to 
the  investigation  of  prophecy.  But  the  context  will  readily  supply  the  particular  appli- 
cation of  the  case  alluded  to.  Miss  Graham's  thought,  however,  is  expressed  by  our 
great  Christian  philosopher,  Lord  Bacon,  with  his  accustomed  depth  and  clearness.  Ex- 
pressing his  wish  that  '  a  History  of  Prophecy'  might  be  given  to  the  church,  he  adds  his 
own  view  of  what  it  should  be.  '  The  history  of  prophecy,'  he  observes,  'consists  of  two 
relatives,  the  prophecy  and  the  accomplishment.  Hence  the  nature  of  the  work  requires, 
that  throughout  all  ages  of  the  world,  every  Scripture  prophecy  should  be  compared  with 
the  event,  for  the  confirmation  of  the  faith,  and  the  wise  instruction  of  the  church,  with 
regard  to  the  interpretation  of  the  prophecies,  which  yet  remain  unfulfilled.  The  latitude, 
however,  must  be  allowed,  which  is  agreeable  to  the  Divine  prophecies  (of  course  Lord 
Bacon  only  refers  to  the  several  successive  and  connected  parts  of  one  prophetic  system) 
not  fulfilled  at  stated  times,  but  in  succession,  according  to  the  nature  of  their  Author, 
to  whom  "one  day  is  as  a  thousand  years,  and  a  thousand  years  as  one  day."  They  aro 
not  therefore  fulfilled  punctually  at  once;  but  they  have  a  growing  accomplishment 
through  many  ages,  though  the  height  or  fulness  of  them  may  refer  to  a  single  age  or  mo- 
ment.' Of  the  work  itself,  however,  he  wisely  adds — Let  it  be  treated  with  icisdom,  so- 
briety, and  rei'erencc — or  let  alone. — Advancement  of  Learning,  book  ii.  c.  2. 

4  Perhaps  this  expression  will  be  considered  to  mark  the  glowing  ardency  of  her  feel- 
ings, rather  than  the  discipline  of  her  judgment.  6  Dan.  ix.  3. 


84  MEMOIR    OF    MARY    JANE    GRAHAM. 

pate,  that  "  many  shall  run  to  and  fro"  on  this  subject,  "and  knowl- 
edge shall  be"  wonderfully  "increased  ;"1  it  is  at  such  times  that  I 
most  deeply  feel  the  importance  of  entreating  the  young  Christian 
diligently  to  cultivate,  in  a  spirit  of  prayer  and  faith,  all  those  parts 
of  education,  which '  especially  tend  to  impart  soundness,  penetra- 
tiveness  and  energy  to  his  reasoning  powers.' 

Whatever  may  be  thought  of  the  somewhat  novel  connection  of 
prophecy  with  mathematical  study,  it  would  have  been  well  for 
some  of  our  modern  interpreters  to  have  disciplined  their  minds  to 
the  principles  of  this  more  severe  science.  Much  crude  and  dog- 
matical statement  would  have  been  restrained,  many  painful  ab- 
surdities would  have  been  excluded,  and  much  perplexities  spared 
to  the  path  of  the  sincere,  but  unfurnished  inquirer.  The  prophetic 
study  is  indeed,  as  Miss  Graham  observes,  one  of  the  characteristics 
of  our  day.  The  church  is  at  least  partially  awakened  to  a  full 
and  dutiful  acknowledgment  of  her  Lord's  command,  "  Search  the 
Scriptures."*  Indeed,  apart  from  the  authority  of  this  express 
command,  the  universal  "spirit  of  prophecy,"  as  "the  testimony  of 
Jesus,''3  while  it  furnishes  the  true  key  of  interpretation,  gives  it  an 
imperative  claim  upon  our  attention  and  regard.  The  personal 
benefits  of  this  study  are  such  as  richly  to  repay  all  the  serious  at- 
tention and  humble  prayers  that  may  be  devoted  to  it.  A  minute 
consideration  of  some  of  the  most  interesting  parts  of  the  sacred 
book,  can  scarcely  fail  of  enriching  the  temperate  and  holy  student 
with  most  valuable  results.  Added  to  which,  the  succession  of 
events  most  deeply  interesting  and  solemnly  instructive,  passing  be- 
fore us  through  the  medium  of  the  daily  press,  strongly  marks  our 
immediate  and  individual  concern  in  this  scriptural  research. 

Many  Christians  are  unduly  repelled  by  the  difficulties  and  un- 
certainty, which  confessedly  belong  to  the  subject.  But  "  the  pro- 
phets," though  they  could  not  understand,  felt  it  their  duty  and 
privilege  to  "  search."4  "  We  have  also  the  more  sure  word  of  pro- 
phecy," with  the  injunction  that  "  we  do  well  that,  we  take  heed  to 
it,"5  and  with  a  special  and  most  encouraging  promise  to  stimulate 
our  investigation.6 

The  precise  extent  of  the  claim  of  this  study  must  however  be 
variously  estimated.  In  all  cases  indeed,  the  consideration  of  ful- 
filled prophecy  \$  a  component  of  Christian  evidence  to  our  own 
minds,  and  will  furnish  the  "  answer,  that  we  should  be  ready  al- 
ways to  give  to  every  man  that  asketh  us  a  reason  of  the  hope  that 
is  in  us,  with  meekness  and  fear."7  The  study  of  unfulfilled  pro- 
phecy— if  it  he  a  general  duty — is  not  in  all  cases  the  immediate 
duty.  It  must  be  subordinated  to  the  primary  concern  of  a  personal 
interest  in  the  Gospel.  To  a  mind  awakened  to  serious  inquiry  on 
its  own  state,  yet  but  slightly  tinctured  with  conviction,  and  imper- 
fectly directed  to  the  Saviour,  the  presentment,  of  the  claims  of 

1  Daniel  xii.  4.  2  John  v.  39.  3  Rev.  xix.  10. 

<  1  Peter  i.  11,  12.  s  2  Peter  i.  19.  6  Rev.  i.  3. 

*  1  Peter  iii.  15. 


MEMOIR    OF    MARY    JANE    GRAHAM.  85 

unfulfilled  prophecy  for  consideration  is  a  most. mischievous  evil. 
The  soul  is  diverted  from  the  main  object  of  contemplation  and 
pursuit.  Imagination  is  exercised  instead  of  faith.  A  "speculative 
taste  is  gratified  in  the  place  of  the  practical  influence  of  the  truths 
of  the  Gospel.  This  "  ignorance  of  Satan's  devices"  enables  him 
to  get  advantage— if  not  to  the  ruin  of  the  soul — yet  to  the 
"corruption  of  the  mind  from  the  simplicity  that  is  in  Christ."1 
And  indeed  under  all  circumstances,  attention  to  prophecy  must  be 
regulated,  in  some  degree  at  least,  by  the  leisure,  opportunities,  and 
advantages  severally  belonging  to  us ;  not  failing  to  pay  due  re- 
gard to  Scriptural  proportion,  as  well  as  to  imperative  obligation. 
That  exclusive  study,  which  occupies  the  place  of  Christ  crucified 
in  doctrine,  and  forms  a  substitute  for  the  various  exercises  of  ex- 
perimental and  practical  habits — is  greatly  to  be  deprecated.'  Be- 
sides the  evils  with  the  young  inquirer  just  adverted  to,  it  keeps 
out  of  sight  many  important  subjects  of  obligation  and  interest 
included  in  the  sacred  canon.  It  has  ministered  to  mere  specula- 
tive curiosity  and  unhallowed  presumption.  It  has  originated  many 
of  the  schisms  now  unhappily  dividing  the  church,  by  the  substitu- 
tion of  "doubtful  disputation"  for  substantial  truth,  greatly  to  the 
hindrance  of  Christian  privilege,  devotedness,  and  consistency. 

Admitting,  however,  the  general  importance  of  this  study,  the 
temper  in  which  it  is  to  be  conducted  is  a  matter  of  the  first  mo- 
ment. The  instance  of  Daniel  produced  by  Miss  Graham,  exhibits 
the  finest  speciemen  of  the  Prophetic  Interpreter  or  Student.  Such 
diligence  of  research,  in  prostration  of  soul,  accompanied  with  such 
sanctity,  humility,  faith,  and  perseverance,  will,  under  the  most  un- 
favorable circumstances  of  external  destitution,  be  honored  of  God. 
The  exercise  of  these  holy  graces  will  form  a  safeguard  against  the 
delusive  influence  of  human  speculations,  and  will  enable  us  to  im- 
prove the  results  of  divine  teaching  for  the  high  purposes  for  which 
they  were  vouchsafed.  The  investigation  of  prophecy  will  thus  be- 
come a  cheering  support  to  us  in  the  anticipation  of  trials,  and  a 
quickening  stimulus  to  the  discharge  of  our  immediate  respon- 
sibilities. 

The  warranted  expectation,  however,  of  human  help  may  prob- 
ably have  been  overrated.  Though  in  this,  more  than  in  any 
other  age,  "  many  have  run  to  and  fro" — yet  it  may  be  doubted 
how  far  Miss  Graham's  hopes  have  been  realized  by  an  increase  of 
"  knowledge"2  commensurate  with  the  extent  of  research.  The 
march  of  Christian  intellect  has  been  in  most  cases  retarded  by  a 
defect  of  spiritual  or  intellectual  qualifications.  Some  of  the  more 
elaborate  and  practised  writers  want  that  unction  and  spirituality, 
which  evidence  a  mind  divinely-instructed  for  this  "search  into  the 
deep  things  of  God  ;"  and  this  deficiency  of  the  stamp  of  heavenly 
influence  materially  weakens  our  confidence  in  the  results  from 
their  subsidiary  intellectual  advantages.     Other  writers  of  a  more 

1  2  Corinthians  ii.  11 ;  xi.  3.  J  Daniel  xii.  4. 


OO  MEMOIR    OF    MARY    JANE    GRAHAM. 

decidedly  evangelical  school,  are  too  sparingly  furnished  with  those 
resources  of  erudition  and  intelligence,  which  doubtless  were  in- 
tended to  reflect  valuable,  though  subordinate,  light  upon  the  pro- 
phetic page.  Some,  again,  of  the  same  school,  have  taken  up  crude 
and  undigested  views — the  result  of  imagination,  impulse,  or  ex- 
citement, rather  than  of  matured  judgment  and  consideration  ; 
while  the  dogmatism  and  self-sufficiency  of  others  give  no  proof  of 
divine  suggestion,  and  offer  no  satisfaction  to  the  inquiring  mind. 
There  is  probably  no  accredited  writer  in  the  various  prophetic 
<*  schools  who  has  not  contributed  his  quantum  in  clearing  up  diffi- 
culties, and  throwing  light  upon  some  department  of  the  subject. 
Yet  it  may  be  doubted  whether  a  connected  and  comprehensive 
scheme  of  the  divine  system  has  yet  been  satisfactorily  developed  : 
and  in  the  different  schemes  that  have  been  proposed,  much  Chris- 
tian discernment  is  required  to  separate  in  them  what  is  solidly 
established,  from  what  is  unsubstantial  and  speculative.  Human 
helps  must  therefore,  under  all  circumstances,  be  subsidiary — not 
primary.  God's  book  must  ever  maintain  its  own  supreme  place. 
The  scattered  rays  reflected  from  different  parts  of  its  prophetic  sys- 
tem (such  as  the  comparison  of  the  Books  of  Daniel  and  John)  and 
centering  in  one  point,  will  often  furnish  a  strong  and  clear  light  for 
the  direction  and  encouragement  of  the  Christian  student.  We 
feel  therefore  great  confidence  in  recommending  a  Berean  search 
of  the  Scripture  as  the  ground-work  of  prophetic  investigation;1 
not  omitting  to  avail  ourselves  of  the  industry  and  intelligence  of 
accredited  writers  for  the  expansion  of  our  views  and  the  elucida- 
tion of  our  difficulties  ;  but  at  the  same  time  exercising  our  judg- 
ment, in  dependence  upon  our  heavenly  Teacher,  again  to  com- 
pare the  exposition  of  their  systems  with  the  light  of  the  sacred 
book.  In  this  process  of  inquiry,  we  are  persuaded,  that  "  the 
wise  shall  understand,"  (even  though  they  be  "wayfaring  fools,''2) 
as  far  as  is  consistent  with  the  divine  will,  and  necessary  for  their 
duty  and  comfort;  and  for  the  rest  they  may  well  be  content  to 
wait  for  the  full  splendor  of  the  light  of  the  heavenly  world. 

May  the  writer  without  presumption  be  allowed  to  suggest  a  few 
hints  relative  to  the  clear  interpretation  and  profitable  study  of 
prophecy  ? 

1.  Let  the  special  need  of  Divine  influence  be  primarily  con- 
sidered. Far  be  it  from  the  writer  to  underrate  the  intellectual 
qualifications.  He  is  well  aware  of  the  treasures  of  erudition,  that 
have  been  effectively  applied  to  this  most  important  subject.  He 
would  have  the  whole  field  of  prophecy  traversed  with  all  the  mind 
and  research  that  can  be  brought  to  bear  upon  it.  But  he  cannot 
forget  that  the  leaching  wisdom  belongs  to  God  ;  and  that  it  is  the 
irradiation  of  his  holy  light,  which  can  alone  illumine  the  dark 
places  in  this  to  us   uncertain  track.3     Let   the  interpreter   duly 

1  Compare  Acts  xvii.  11,  12.  2  Daniel  xii.  10,  with  Isaiah  xxxv.  8. 

3  It  is  worthy  of  remark,  that  Daniel's  knowledge  of  unfulfilled  prophecy  is  distinctly 
connected  with  the  Spirit  of  prayer.     Danfel  ii.  1(3— 'So  ;  ix.  20 — 27. 


MEMOIR    OF    MARY    JANE    GRAHAM.  87 

weigh  his  special  and  weighty  responsibilities.  How  large  a  portion 
of  the  grace  and  "  wisdom  that  is  from  above"  does  he  need,  to  in- 
duce that  waiting  spirit  so  acceptable  to  God ;  to  restrain  the  rising 
of  dogmatism,  spiritual  self-will  and  conceit ;  to  repress  '•  private 
interpretations,"  so  inconsistent  with  the  comprehensiveness  of 
Scripture  prophecy  :  to  guard  against  giving  his  own  mind  in  the 
professed  desire  only  to  interpret  the  mind  of  God  ;  to  take  an  en- 
tire view  of  the  whole  range  of  prophecy,  instead  of  contracting  his 
interest  to  a  few  favorite  points  ;  to  forbear  with  the  decided  views 
of  his  opponents;  readily  to  retract  his  indigested  opinions,  and  to 
yield  his  prejudices  to  the  influence  of  more  correct  and  enlarged 
apprehensions ;  and  habitually  to  connect  every  view  with  the 
glory  of  his  Saviour,  and  the  extension  of  his  kingdom  !  These 
are  confessedly  responsibilities  of  no  ordinary  moment.  They  for- 
bid trifling  with  the  subject,  as  if  its  clear  light  were  revealed  by 
eome  momentary  inspiration  ;  they  realize  the  urgent  need  of  "  the 
Spirit  of  wisdom  and  revelation"  to  "  enlighten  the  eyes  of  his  un- 
derstanding ;"'  and  they  inculcate  a  habit  of  dependence,  supplica- 
tion, seriousness,  and  that  reverence  which  Lord  Bacon  so  justly  de- 
scribes as  indispensable  to  the  profitable  consideration  of  the  sub- 
ject. In  the  defect  of  this  spirit,  successive  systems  of  prophecy 
have  been  ingeniously  woven  ;  the  interpreters  "  come  together," 
and  bring  before  the  church  their  several  hypotheses  and  conclu- 
sions ;  and  ;'  every  one,"  as  at  Corinth,  "  hath  a  doctrine,  hath  a 
tongue,  hath  a  revelation,  hath  an  interpretation."2  It  cannot  be 
doubted,  but  this  defect  of  Christian  simplicity  is  one  main  cause  of 
the  indeterminate  apprehension  of  the  subject,  Who  does  not  see 
how  needful  is  "  singleness  of  eye,"  the  gift  of  God,  to  reflect  light 
upon  the  mind  ;  while  an  "  evil  eye,"  affected  with  some  natural 
bias,  leads  us  in  the  review  of  the  results  of  human  ingenuity  to 
exclaim,  "  How  great  is  this  darkness  !  "3 

2.  Let  a  forbearing  spirit  be  inculcated  in  this  research.  The 
importance  of  this  spirit  in  an  intellectual  view  is  sufficiently  ob- 
vious, as  a  guard  from  the  prevalent  evils  of  self-conceit.  Its  influ- 
ence in  every  department  of  sacred  truth— especially  in  the  field 
of  prophecy — is  of  yet  higher  moment.  The  writer's  own  studies 
in  this  held  have  brought  him  to  the  fixed  conclusion — that  many 
of  the  controverted  points  (those,  for  example,  connected  with  our 
Lord's  second  Advent,)  are  embarrassed  with  difficulties  on  both 
sides,  sufficient  to  preserve  wise  and  humble  men  from  dogmatizing 
on  either  part :  and  to  excite  mutual  respect  and  forbearance,  rather 
than  what  we  are  too  often  constrained  to  see — "  brethren  grudging 
one  against  another."4     The  event  indeed  is  a  doctrine  of  faith — 

1  Eph.  i.  17,  18.  2  i  Cor.  xiv.  26. 

3  Matt.  vi.  22,  23.  It  is  a  remarkable  expression — "  None  of  Hie  tricked  (using  the 
term  in  the  large  scriptural  sense)  shall  understand,"  Daniel  xii.  10.  The  outward 
sources  of  information  are  open  to  them.  But  their  pride  wilfully  excludes  them  from  the 
direct  inlets  of  Divine  light.     See  Matthew  xi.  25,26.     1  Corinthians  ii.  11;  iii.  18 — 20. 

*  James  v.  9.     Coinp.  ?«Iatt.  xxiv.  48,  49. 


88  MEMOIR    OF    MARY    JANE    GRAHAM. 

absolutely  certain.  The  time  and  circumstantials  being  imperfectly 
revealed,  are  matters  of  forbearance  ;  on  which  all,  even  the  most 
sober,  interpreters  have  been  constrained  in  the  course  of  investiga- 
tion, in  some  points  of  more  or  less  moment,  to  retract,  modify,  or 
restate  their  views.  Indeed,  prophecy,  according  to  the  Scriptural 
definition,  is  "a  light  that  shineth  in  a  dark  place,"1  yet  not  surely 
the  light  of  "perfect  day  ;"  and  well  would  it  be  for  us,  if  the  con- 
fession of  our  ignorance  would  find  vent  in  the  Apostle's  adoring 
contemplation — ';  How  unsearchable  are  his  judgments  !  and  his 
ways  past  finding  out  !"2  We  may  indeed  justly  expect  clearer 
light  to  dawn  upon  us,  as  the  consummation  of  the  grand  events 
draws  on.  Meanwhile  we  must  combine  diligent  study  with  cau- 
tious application.  We  must  be  content  for  the  most  part  with  the 
statement  of  general  views  and  results.  If  the  events  are  clear,  the 
time,  mode,  and  means  of  their  accomplishment  are  often  undefined. 
We  are  assured,  that  none  of  the  Divine  predictions  can  fall  to  the 
ground ;  that  the  events  contemplated  in  them  are  the  fruit  of  the 
Lord's  superintending  love  to  his  church,  and  that  they  will  all 
issue  in  the  final  advancement  of  his  own  glory.  In  this  recollec- 
tion it  is  most  suitable  to  cultivate  that  truly  Christian  spirit  of 
patient  expectancy,  which,  in  child-like  humility,  not  in  slumbering 
indolence,  is  content  to  leave  to  the  Lord  the  unfolding  of  his  own 
purposes. 

The  Writer  may  be  permitted  to  observe  that  the  indeterminate 
fixing  of  dates  to  the  several  prophetic  eras,  offers  large  room  for 
the  exercise  of  this  forbearing  spirit.  Prophets,  with  all  their  war- 
ranted confidence,  were  modest.  They  never  spoke  without  a  clear 
commission — "  Titus  saith  the  Lord?  Interpreters  of  prophecy 
are  not  always  so  modest.  The  confident  mode  of  calculation 
which  is  sometimes  adopted,  might  lead  us  to  suppose,  not  only  that 
the  several  periods,  but  also  that  their  commencing  points,  were, 
like  Daniel's  weeks,3  absolutely  revealed.  To  a  few  of  the  most 
important  eras,  indeed,  dates,  more  or  less  probable,  but  not  abso- 
lutely decisive,  may  be  assigned ;  but  in  periods  of  less  moment, 
experience  has  fully  shown  how  unsatisfactory  all  attempts  to  fix 
the  precise  periods  of  events  have  proved  and  are  likely  to  prove. 
Our  Lord,  while  he  reproved  listless  indifference  to  "  the  signs  of  the 
times,"4  rebuked  with  no  less  decision  this  presumptuous  interference 
with  his  sovereign  prerogative.5  '  If  ever,' — as  Miss  Graham  ad- 
mirably observes — '  "  the  spirit  of  a  sound  mind"  is  necessary,  it  is 
so  in  the  investigation  of  the  future  prophecies.'  Wise  and  holy 
men  of  God  will  learn  to  speak  with  caution  and  reserve  upon  sub- 
jects obscurely  revealed.  General  views  are  sufficient  for  the  ground 
and  encouragement  of  faith.  And  the  cloud  that  still  covers  this 
mystic  history  of  futurity,  abundantly  shows,  that  the  end  of  proph- 
ecy was  not  to  make  us  prophets — but  to  "  set  us  upon  our  watch- 

»  2  Peter,  i.  19.  *  Rom.  xi.  33.  3  Daniel  ix.  '24—27. 

*  Mutt.  xvi.  3.  *  Acts  i.  7. 


MEMOIR    OF    MARY    JANE    GRAHAM.  89 

towers,"1  as  diligent  and  humble  inquirers,  seeking  to  "have  under- 
standing of  the  signs  of  the  times,  that  we  might  know  what  Israel 
ought  to  do,"2  and  to  expect. 

Indeed,  this  designed  darkness  subserves  various  and  important 
uses.  It  furnishes  a  needful  and  wholesome  check  upon  human 
speculation.  Had  (he  Great  Author  of  prophecy  intended  it  as  the 
rule  of  life,  he  would  doubtless  have  written  it  with  a  sunbeam.  In 
its  present  mode  and  character  of  revelation  it  is  however  admirably 
suited — not  indeed  to  indulge  unwarrantable  curiosity,  but  to  ex- 
ercise our  faith,  to  call  forth  our  Christian  graces,  to  enliven  our 
hopes,  to  quicken  our  anticipation  of  the  ultimate  triumph  of  the 
kingdom  of  Christ;  and  meanwhile,  that  we  should  mark  with  so- 
berness the  gradual  development  of  progress  towards  this  glorious 
consummation.  It  is  far  more  profitable — instead  of  making  a 
framework  for  ourselves — to  be  looking  in  the  Lord's  best  time  for 
that  clear  reflection  of  light  in  the  fulfilment  of  prophecy,  which 
will  awe  even  the  most  inconsiderate  to  conviction. — "  This  is  the 
finger  of  God.     What  hath  God  wrought  !"3 

3.  Let  the  subject  be  ever  considered  as  a  practical  study.  It 
is  a  sign  of  an  unhealthy,  excited  temperament,  if  the  prophetic 
parts  of  Scripture  be  more  interesting  than  the  preceptive — that  is — - 
if  we  are  more  conversant  with  matters  of  uncertain  interpretation, 
than  with  the  subjects  that  relate  to  our  immediate  duty.  If  the 
prophetic  study  be  dissociated  from  its  practical  character  and  con- 
sequences, our  prepossessed  fancy  is  far  more  likely  to  give  the  in- 
terpretation than  the  Divine  Spirit.  The  blessing  belongs  to  those 
that  "  keep  the  things  that  are  written  in  the  words  of  this  proph- 
ecy."4 The  fruit  of  Daniel's  research  was  that  which  is  most  spe- 
cially needed  at  the  present  eventful  moment — intercession  for  the 
Church  and  for  the  land.5  Habakkuk  went  to  his  watch-tower — 
not  to  speculate  in  idle  curiosity,  but  as  we  have  before  hinted,  to 
be  in  readiness  to  hear  the  valuable  lessons  of  reproof  and  instruc- 
tion that  were  designed  for  him.6  Supposing  that  the  period  of 
accomplishment  is  far  distant,  yet  there  is  a  large  preparatory  work 
of  prayer,  exertion,  and  Christian  devotedness,  urgently  pressing 

«  Hab.  ii.  I. 

2  1  Chron.  xii.  32.  One  of  the  most  profound  and  sober  expositors  of  prophecy  well 
deserves  to  be  heard  on  this  point.  '  The  folly  of  interpreters,'  observes  Sir  Isaac  New- 
ton, '  has  been  to  foretell  times  and  things  by  the  prophecy  of  the  Revelation,  as  if  God 
designed  to  make  them  prophets.  By  this  rashness  they  have  not  only  exposed  them- 
selves, but  brought  the  prophecy  also  into  contempt.  The  design  of  God,  when  he  gave 
them  this,  and  the  prophecies  of  the  Old  Testament,  was,  not  to  gratify  men's  curiosity 
by  enabling  them  to  foreknow  things;  but  to  the  end  that,  after,  they  were  fulfilled,  they 
might  be  interpreted  by  the  event;  and  his  own  providence,  not  the  wisdom  and  skill  of 
the  interpreters,  be  thus  manifested  thereby  to  the  world.'  Bishop  Hurd  also  well  re- 
marks to  the  same  point,  that  '  the  declared  end  of  prophecy  is,  not  that  we  may  be  ena- 
bled by  it  to  foresee  things  before  they  come  to  pass ;  but  that  when  they  come  to  pass, 
we  may  acknowledge  the  divine  Author  of  the  prophecy.'  (Serm.  VIII.)  'Even  the 
pophecies  of  Christ,'  as  the  same  author  observes,  (Serm.  V.)  'could  not  give  full  con- 
viction till  the  time  oftheir  accomplishment  had  arrived. 

3  Exodus  viii.  19.     Numbers  xxiii.  23.  4  Rev.  i.  3. 
5  Daniel  ix.  2,  3,  1(3 — 19.  «  Hab.  ii.  1. 


90  MEMOIR    OF    MARY    JANE    GRAHAM. 

upon  us.  And  far  better  shall  we  be  employed  in  girding  ourselves 
to  the  discharge  of  the  practical  obligations  of  prophecy,  than  in 
minutely  tracing  out  the  conjectured  period  and  mode  of  its  fulfil- 
ment, and  in  attempting  to  narrow  its  wide  and  comprehensive 
sphere  by  uncertain  application  to  the  little  particularities  of  our 
own  time  and  place.  Is  there  no  danger,  while  fixing  the  dates, 
and  describing  the  circumstantials  of  the  grand  coming  events — lest 
we  forget  that  every  page  of  prophecy  is  a  direct  personal  revelation 
to  our  own  souls,  and  lest  we  too  slightly  regard  those  clearest  pre- 
dictions of  the  sacred  page — the  promises  of  God  to  his  people,  and 
his  threatenings  to  the  unbelieving  world?  May  not  even  the  com- 
prehensive rule  of  "seeking  first  the  kingdom  of  God,"  in  "right- 
eousness, peace,  and  joy  in  the  Holy  Ghost,"  be  sometimes  unhap- 
pily subordinated  to  the  absorbing  interest  awakened  by  the  glow- 
ing prospects  of  the  Millennial  reign?1 

How  much  has  been  lost  to  the  church  by  a  speculative  contem- 
plation of  the  prophetic  view  of  the  doctrine  of  our  Lord's  second  ad- 
vent !  If,  instead  of  filling  up  the  outlines  more  from  the  resources 
of  imagination  than  from  the  substance  of  Scripture,  the  faith  of 
the  church  had  been  singly  fixed  upon  the  glory  of  this  consum- 
mating event,  and  intensely  exercised  in  the  glow  of  expectancy, 
how  different  would  have  been  her  aspect  at  the  present  moment ! 
What  a  bond  of  union  would  have  subsisted  among  her  members  ! 
What  an  atmosphere  of  love  would  have  pervaded  her  territory  ! 
What  a  spring  of  holy  consecration  would  have  been  in  extended 
activity  !  It  ill  becomes  servants,  looking  for  the  return  of  their  ab- 
sent lord,  to  spend  themselves  in  discussing  the  mode  and  circum- 
stantials of  his  coming,  when  they  might  be  far  more  suitably  em- 
ployed in  preparing  the  house  for  his  reception,  and  in  readiness  to 
give  an  immediate  answer  to  his  welcome  knock  !2 

The  obscurity  that  hangs  over  the  precise  period  of  our  Lord's 
coming  is  indeed  a  most  wise  and  gracious  dispensation,  to  in- 
vigorate the  church  in  every  age  with  the  high  privilege  and  obli- 
gation of  looking  for  this  triumphant  crisis.  Whatever  views  there- 
fore tend  merely  to  captivate  the  imagination,  to  gratify  curiosity, 
and  thus  to  divert  the  attention  from  the  present  duties  connected 
with  this  anticipation — these  must  be  regarded  as  the  unscriptural 
delusions  of  man's  conceit.  This  spirit  of  constant  expectancy  may 
be  considered  as  the  perfecting  feature  of  the  Christian  character.3 
It  concentrates  all  the  practical  and  animating  exercises  of  the 
Gospel.  What  an  encouragement  does  it  supply  to  the  assurance 
of  faith  !4  What  a  stimulus  to  activity,s  devotedness,6  abounding 
love,7  heavenly  conversation,8  sobriety  of  spirit,9  readiness  of  habit,10 

1  Matt.  vi.  38.     Romans  xiv.  17,  with  Luke  xvii.  21.  2  Luke  xii.  35,  3G. 

3  See  I  Cor.  i.  7.  '  Heb.  x.  37,  38. 

s  Matthew  xxv.  35—10.      Luke  xix.  13—26.     2  Peter  i.  5—11. 
6  Rev.  xvi.  15;  xxii.  7.  7  1  Thess.  iii.  12,  13.     Compare  James  v. 9. 

8  Phil.  iii.  20,  21.     2  Peter  iii.  11—11. 

»  Luke  xxi.  34.     Phil.  iv.  5.     1  Thos~,  v.  1— S.     1  Peter  i.  13;  iv.  7. 
io  Luke  xii.  35—40. 


MEMOIR    OF    MARY    JANE    GRAHAM.  91 

and  watchful  preparation  for  eternity  !l  What  support  does  it 
furnish  in  the  hour  of  trial,  whether  from  the  immediate  visitations 
of  God,a  or  the  persecuting  enmity  of  man  !3  What  materials  does 
it  give  for  personal  edification,4  compassionate  labors  for  the  uncon- 
verted,5 and  mutual  exhortation6  and  comfort7  in  the  church  of 
God  !  How  cheering  is  the  prospect  which  it  holds  out  of  complete 
transformation  into  the  image  of  our  beloved  Lord!8  What  pa- 
tient hope0  and  joyful  anticipation10  does  it  bring  into  the  waiting 
soul!  So  eminently  practical — so  richly  consolatory — is  the  be- 
lieving and  habitual  contemplation  of  the  coming  of  our  Lord  !  in- 
deed when  we  realize  the  hope  of  body  and  soul  at  this  blissful  era 
being  ecmal  participants  of  the  eternal  redemption11 — the  happiness 
of  every  member  of  the  body  consummated  in  the  complete  glorifi- 
cation of  the  whole  body — and  the  church,  "filled  with  all  the 
fulness  of  God,"  presenting  to  the  universe  the  entire  "  fulness  of 
Him  that  filletli  all  in  all"12 — we  may  well  conceive,  that  never 
was  an  event  so  joyful  known  on  earth  since  the  fall  of  man.  We 
wonder  not  that  "  the  whole  creation,"  now  "groaning  and  travail- 
ing together  in  pain"  un.der  the  ruins  of  sin,  should  then  be  awak- 
ened to  joyful  exultation  in  its  "  deliverance  from  the  bondage  of 
corruption  into  the  glorious  liberty  of  the  children  of  God."13 

This  scriptural  privilege  of  expectancy  was  however  inculcated 
upon  the  church,  while  the  event  which  it  contemplated  could  only 
be  seen  through  the  long  vista  of  some  thousand  years.  It  was  in- 
tended therefore,  not  necessarily  to  imply  the  approach  of  the  grand 
crisis,14  but  to  mark  the  habit  of  mind  with  which  it  should  be 
awaited.  The  delineation  of  this  habit  which  has  just  been  given, 
evidently  includes  all  the  essential  principles  of  sanctification  and 
of  happiness.  We  cannot  therefore  but  see  sufficient  reason  for  the 
large  space  which  the  event  occupies  in  the  enforcement  of  Chris- 
tian obligation,  and  the  prospects  of  Christian  hope.  Our  divine 
Saviour  is  brought  eternally  near  to  his  people.15  His  perfect  like- 
ness is  the  immediate  consequence  of  his  vision.16  His  glory  is  their 
everlasting  joy.17 

It  is  painful  to  reflect,  that  a  speculative  study  of  prophecy  should 
have  so  materially  injured  the  influence  of  those  prospects  of  the 
church  upon  her  present  duties  and  privileges.  The  minute  de- 
scriptive details,  that  have  been  sometimes  connected  with  the 
coming  of  Christ  in  his  kingdom  (not  to  speak  of  their  doubt- 
ful scriptural  authority,   and  their  closer  alliance  to  earth   than 

i  Matt.  xxiv.  42;  xxv.  13.     Luke  xxi.  3G.     1  Thess.  v.  9— 18.     Rev.  xvi.  15. 

2  1  Thess.  iv.  13.  '  2  Thess.  i.  6—10.  4  Jude  14,  15,  with  "20,  21. 

s  Ibid,  with  2-2,  23.  6  Heb.  x.  25.  7  1  Thess.  iv.  16— 18;  v.  8— 11. 

s  Phil.  i.  6 ;  iii.  21.     1  Thess.  v.  23,  24.     1  John  iii.  2. 

9  2  Thess.  iii.  5.     James  v.  7,  8. 

10  Isaiah  xxv.  9;  xxvi.  19.     Luke  xxi  28.     Rom.  xii.  11.     Titus  ii.  13. 
»i  Romans  viii.  23.     Phil.  iii.  21.  u  Eph.  iii.  19;  i.  23. 

'3  Psalm  xcvi.  11—13;  xcviii.  5 — 9.     Rom.  viii.  21,  22 

"  See  the  mistake  on  this  point  corrected  in  the  Thessalonian  church,  2  Thess.  ii.  1 — 2. 
is  Rev.  iii.  12;  vii,  15—17.  16  1  John  iii.  2. 

17  Matthew  xxv.  21.     John  xvii.  2-1.     Rev.  iii.  21. 


92  MEMOIR    OF    MARY    JANE    GRAHAM. 

to  heaven)  have  a  strong  tendency  to  repress  a  spiritual  contem- 
plation of  this  great  event.1  Even  the  details  given  in  the  pro- 
phetic books  are  much  under  the  veil.  Interpreters  expound  them 
according  to  the  principles  of  their  different  systems  :  and  after  all 
their  diligence  and  labor,  much  is  left  unexplained,  or  resting  upon 
conjectural  support.  In  these  things  the  writer  is  content  to  "  walk 
by  faith,  not  by  sight,."2  All  that  is  necessary  is  revealed.  We 
shall  be  as  happy  as  God  can  make  us.  As  to  any  precise  knowl- 
edge, "  it  doth  not  yet  appear  what  we  shall  be."3  And  such 
knowledge  we  want  not.  It  exhibits  a  far  more  enlarged  ex- 
pectancy to  be  assured,  that  it  will  be  something  that  we  neither 
know  nor  can  know — interminable  bliss  without  sin,  and  with 
Christ.  Our  happiness  centres  in  the  certainty  and  glory,  not  in 
the  circumstantials,  of  the  event.  And  surely  the  "  shaking  of 
earth  and  heaven,"4  which  seems  to  be  at  hand,  will  quicken  the 
cry  for  our  expected  Lord — 'Come  quickly,  take  to  thyself  the  king- 
dom, and  reign  with  all  thy  saints.'  The  waiting  Christian,  in 
these  times  of  special  trial  of  the  church,  "lifts  up  his  head"  full 
of  joy  and  expectation.5  Faith  overcomes. the  tremendous  thought 
of  wrath  and  judgment,  as  the  harbingers  of  his  coming;6  and 
still  the  cry  is  re-echoed  to  the  solemn  declaration — "  Surely  I 
come  quickly  ;   Amen.     Even  so,  come,  Lord  Jesus."7 

III. — ON    CHRISTIAN    EXPERIENCE     AND    PRACTICAL    RELIGION. 

Miss  Graham's  correspondence,  flowing  in  an  easy  and  natural 
strain,  will  be  generally  interesting.  Even  where  no  striking  fea- 
tures are  visible,  an  affectionate  earnestness,  tender  sympathy,  and 
a  direct  application  of  the  first  principles  of  the  Gospel  to  the  several 
cases  of  her  friends  cannot  fail  of  being  observed. 

The  following  letter  appears  to  have  been  written  to  a  friend, 
newly  awakened  to  concern  for  her  eternal  interests. 

'  November,  1826. 
'  I  fancy  that  you  have  for  some  time  past  felt  a  conviction,  that 
religion  is  something  more  than  you  used  to  think  it,  more  than  the 
world  in  general  seem  to  think  it.     But  yet  perhaps,  you  do  not  see 

1  Bishop  Hall's  beautiful  meditations  were  not  less  suited  to  our  day  than  to  his — '  O 
blessed  Saviour,  what  a  strange  variety  of  conceits  do  I  find  concerning  thy  thousand 
years' reign!  What  riddles  are  there  in  that  prophecy,  which  no  human  toncjue  can 
read!  Where  fix  to  the  beginning  of  that  marvellous  millennary,  and  where  the  end, 
and  what  manner  of  reign  it  shall  be,  whether  temporal  or  spiritual,  on  earth  or  in  hea- 
ven, undergoes  as  many  constructions  as  there  are  pens  that  have  undertaken  it.  How 
busy  are  the  tongues  of  men  !  How  are  their  brains  taken  up  with  the  endless  construc- 
tion of  this  enigmatical  truth,  when  in  the  mean  time  the  care  of  the  spiritual  reign  in 
their  hearts  is  neglected.  O  my  Saviour,  while  others  weary  themselves  with  this  dis- 
quisition of  thy  personal  reign  upon  earth  for  a  thousand  years — let  it  be  the  whole  bent 
and  study  of  my  soul,  to  make  sure  of  my  personal  reign  with  thee  in  heaven  to  all  eter- 
niy. 

2  2  Cor.  v.  7.  3  1  John  iii.  2.  *  Heb.  xii.  2G,  27. 
5  See  Luke  xxi.  28.                  6  2  Thess.  i.  8.     Rev.  i.  7.          7  Rev.  xxii.  20. 


MEMOIR    OF    MARY    JANE    GRAHAM.  93 

very  clearly,  what  more  it  is  that  religion  requires  of  you.  You 
see  that  there  is  nothing  in  this  vain  world  capable  of  satisfying  the 
desires  of  your  immortal  spirit ;  but  you  do  not  clearly  comprehend 
what  there  is  in  religion  to  satisfy  all  our  desires.  You  seek  the 
Lord;  but  you  do  not  yet  feel  as  if  you  had  found  Him.  You 
probably  spend  much  time  in  reading  the  Scriptures  ;  but  sometimes 
they  seem  obscure  and  unintelligible,  sometimes  dry  and  un  inter- 
esting.  You  often  pray;  but  do  not  always  find  either  comfort  or 
delight  in  prayer.  Sometimes  you  feel  as  if  you  could  give  up 
every  earthly  enjoyment  for  one  glimpse  of  that  "  love  of  Christ 
which  passeth  knowledge  ;"  and  at  other  times  it  seems  to  you  very 
foolish  and  unreasonable  to  pretend  to  more  religion  than  other 
people.  This  is  what  many  feel  who  are  beginning  to  be  very 
anxious  about  religion.  I  cannot  help  indulging  a  strong  hope, 
that  you  will  soon  find  in  the  love  of  Jesus  all  that  you  want  to 
make  you  happy  ;  only  let  me  beg  of  you  to  seek  Him  simply, 
under  the  conviction  that  we  can  neither  do  nor  think  anything 
good  without  Him  ;  that  "  every  thought  is  evil,  only  evil,  and  that 
continually  ;"'  and  that,  while  we  continue  in  this  state,  we  cannot 
understand  the  things  of  the  Spirit  of  God,  because  they  will  appear 
"  foolishness  to  us.  '2  The  change  which  every  person  must,  un- 
dergo, before  they  can  truly  receive  Christ  as  their  Saviour,  is 
described  in  terms  no  less  striking — "Ye  must  be-  bom  again.''3 
"  If  any  man  be  in  Christ  Jesus,  he  is  a  new  creature  ;  old  things 
are  passed  away ;  behold  !  all  things  are  become  new  !"4  In  other 
parts  it  is  described  as  a  change  from  death  unto  life,  "  from  dark- 
ness to  light,  from  the  power  of  Satan  to  God."s  But  1  will  not 
multiply  instances.  Surely  such  a  change  as  this  cannot  be  the 
cold,  wordly,  heartless  religion,  with  which  the  generality  of  people 
sit  down  satisfied!  Surely  it  is  a  change  we  have  no  power  to 
make  in  ourselves.  When  God  "breathed  into  man's  nostrils  the 
breath  of  life,"  it  wTas  a  wonderful  act  of  his  creating  power.6  But 
when  he  breathes  spiritual  life  into  the  soul  of  one  "  dead  in  tres- 
passes and  sins,"  this  seems  more  wonderful ;  and  yet  this  is  what 
we  vainly  think  we  can  do  ourselves.  But  if  we  can  once  be  con- 
vinced, that  wre  are  so  utterly  worthless  and  sinful,  that  none  but 
Christ  can  save  us,  then  we  shall  go  to  Him  for  everything.  If  we 
want  repentance,  wisdom,  holiness,  salvation,  all  these  are  His  to 
give  ;  He  promises  to  give  them  to  every  one  tfiat  aslcs  Him.  O  be 
much  in  prayer  to  this  precious  Saviour !  He  has  declared,  that 
none  shall  seek  him  in  vain.  Those  who  leave  trusting  off  in 
themselves,  and  cling  with  a  single  and  undivided  heart  to  the  cross 
of  Christ,  and  "count  everything  else  but  loss,  so  they  may  win 
Christ  and  be  found  in  Him"7 — what  words  can  describe  their 
blessedness  !     How  true  it  is,  that  those  who  seek  happiness  in  any- 

i  Gen.  vi.  5.  21  Cor.  ii.  14.  3  John  iii.  7. 

i  2  Cor.  v.    17.  5  Acts  xxvi.  18.  6  Gen.  ii.  7. 

7  Phil.  iii.  7—9. 


94  MEMOIR    OF    MARY    JANE    GRAHAM. 

thing  except  Christ  Jesus,  are  "  hewing  out  to  themselves  broken 
cisterns  that  can  hold  no  water  !"  Come  then,  my  most  clearly 
loved  friend,  come  with  me  to  "the  fountain  of  living  waters" — 
come  to  Him  who  has  said — "  If  any  man  thirst,  let  him  come  to 
me,  and  drink'"'1 — as  if  he  had  said—'  If  there  be  any  poor  sinner, 
who  has  begun  to  find  out  that  the  pleasures  of  this  world  cannot 
quench  his  thirst  after  happiness,  if  he  long  for  something  less  vain 
and  empty  and  unsatisfying,  let  him  come  unto  me.'  Do  you 
desire  to  give  yourself  to  Christ,  to  make  Him  your  all  in  all  I 
Then  let  not  any  fears  or  misgivings  keep  you  away  from  Him.  for 
He  "  waits  to  be  gracious"  to  you.  Your  sins  need  not  keep  you 
away  ;  for  He  came  to  call  sinners.  He  calls  Himself  the  friend  of 
sinners  :  and  indeed,  till  you  are  taught  by  his  Spirit,  how  exceed- 
ingly sinful  you  are,  you  cannot  prize  Him  as  you  ought.  Let  me 
entreat  you  often  to  dwell  on  the  "precious  promises"  of  Scripture. 
Remember,  that  "  in  Him  all  the  promises  are  yea  and  amen  ;"  and 
if  we  plead  in  his  name  for  their  fulfilment,  the  truth  and  faithful- 
ness of  God  who  cannot  lie  stand  engaged  to  perform  them  for  us. 
There  is  one  in  particular  which  seems  to  me  full  of  encouragement ; 
it  describes  so  fully  the  state  of  heart  we  want,  and  promises  to 
give  what  it  describes  to  those  who  inquire  of  the  Lord.  See  Ezek. 
xxxvi.  25 — 37.' 

The  next  letter  is  of  a  later  date,  and  implies  a  more  distinct 
advance  of  Christian  knowledge  in  her  friend. 

'  Let  me  use  the  privilege  of  friendship,  and  entreat  you  to  look 
less  at  the  dark  side  of  your  prospects,  and  more  at  the  unspeakable 
mercies  with  which  God  has  favored  you ;  particularly  that  he  hag 
given  you  the  greatest  blessing  he  has  to  give,  in  calling  you  to 
become  his  reconciled  child  by  faith  in  Christ  Jesus.  And  having 
given  you  an  interest  in  his  Son,  "shall  he  not  with  him  freely  give 
you  all  things  ?"2 — all  things  that  are  good  for  you,  my  dear  friend. 
If  therefore  your  wishes  are  not  satisfied,  it  must  be,  because  it  is 
not  for  your  good  to  satisfy  them.  Your  lot  has  been  chosen  out 
for  you  by  one,  who  is  infinitely  wise  and  kind,  as  the  very  best  for 
your  present  and  eternal  happiness,  and  "He  doeth  all  things  well." 
You  will  ultimately  find  peace  in  religion  ;  I  am  sure  you  will ; 
and  in  the  meantime  is  it  not  a  blessing  that  you  are  not  permitted 
to  take  up  your  rest  here,  and  find  the  false  destroying  peace,  which 
so  many  experience  in  wordly  enjoyments?  What  if  you  were  to 
ask  God  in  Christ's  name  for  the  fulfilment  of  such  a  promise  as 
this — "  Behold,  I  will  bring  in  health  and  cure,  and  I  will  heal  him, 
and  will  reveal  unto  him  the  abundance  of  peace  and  of  truth"3 — 
would  he  deny  you?  Considering  that  no  promise  of  scripture  "is 
of  private  interpretation" — not  meant  for  one  part  of  the  church,  or 
one  age  of  it,  but  for  the  whole  flock  of  Christ  now,  and  every 
member  of  it,  and  therefore  for  you — considering  too,  "  that  all  the 
promises  of  God  are  yea  and  amen  to  us  in  Christ  Jesus  ;"4  and 

1  John  vii.  37.  2  Romans  viii.  32.  3  Jer.  xxxiii.  G.  i  2  Cor.  i.  20. 


MEMOIR    OP    MARY    JANE    GRAHAM.  95 

that  Christ  himself  has  said — ■"  If  ye  shall  ask  anything  in  my 
name,  /  will  give  it  yoiCx — what  encouragement  have  we  to 
take  these  promises  to  God  in  prayer,  to  wrestle  with  him,  and 
declare  with  holy  confidence — "I  will  not  let  thee  go,  except  thou 
bless  me  !"2  Oh  !  he  would  bless  you  ;  and  his  "  blessing  maketh 
rich,  and  he  addeih  no  sorroro  with  itPz  My  dear  friend,  you 
must  come  to  God  thus,  and  "  give  him  no  rest,"  till  he  grant  you 
the  promised  biessing.  You  must  not  take  a  denial.  May  the 
Spirit  of  prayer  be  abundantly  poured  out  upon  you  !  It  is  our 
privilege  to  take  our  sins  and  sorrows,  and  cast  them  upon  Christ; 
he  has  already  borne  their  agonizing  weight ;  why  should  we  groan 
under  them  ?  "  Cast  thy  burden  upon  the  Lord."  Would  that  I 
could  act  as  I  advise  !  But  I  fall  very,  very  far  short.  Even  my 
desires  after  this  state  of  mind  are  miserably  faint  and  cold  ;  but  let 
us  both  take  comfort  in  the  reflection,  that  we  are  accepted  in 
Christ ;  "complete  in  him  ;"4  beloved,  not  for  our  deservings,  but 
for  his  ;5  and  ins  are  "  the  same  yesterday,  to-day,  and  forever." 
When  we  fail,  Christ  remains  the  same  ;  and  it  is  for  the  sake  of 
what  he  has  done,  that  God  will  accept  us ;  not  for  anything  we 
can  do  ;  or  we  might  indeed  go  mourning  all  the  day  long.' 

These  letters  mark  the  general  tone  of  Miss  Graham's  correspon- 
dence, in  affectionate  counsel  and  Scriptural  encouragement.  The 
case  to  which  they  primarily  refer  is  among  the  most  difficult  and  deli- 
cate within  (he  compass  of  Christian  instruction.  No  service  is  more 
valuable  to  ihe  sincere  but  intelligent  inquirer,  than  to  enter  into 
his  case  with  tenderness,  forbearance,  and  anxious  consideration  of 
his  difficulties.  Vague  and  ill-defined  directions  throw  but  little 
light  upon  his  path.  Even  the  primary  and  immediate  counsel, 
guiding  him  to  the  Saviour  of  sinners,  needs  a  present  and  partic- 
ular application  to  his  individual  state.  His  difficulties  will,  indeed, 
vary  according  to  his  simplicity,  sincerity,  and  earnestness.  But, 
under  all  circumstances,  the  instant  duty  of  believing  in  Christ 
must  be  inculcated.     No  deficiency  of  spiritual  apprehensions  must 

be  allowed  to  hinder  immediate  attention  "  to  this  work  of  God."6 

• 

1  John  xiv.  14.  2  Gen.  xxxii.  26.  3  prov  x  22. 

4  Colossians  ii.  10.  s  Ephesians  i.  6. 

6  John  vi.  28,  29.  This  instant  duty  of  believing  is  however  questioned  by  some  ofour 
modern  religionists— either  as  seeming  to  imply  a  natural  power  to  believe,  or  as  incon- 
sistent with  the  manifest  inability  to  believe  without  a  Divine  principle.  But  our  Lord 
inculcated  the  duty  upon  the  unbelieving  multitude,  in  this  passage,  in  answer  to  their 
■professed  inquiry  upon  the  subject  of  duty.  He  subsequently  enforced  it  upon  the  same 
class  of  hearers  (John  xii.  3ti,  with  37— 40.)  Besides,  as  sin  is  the  neglect  or  resistance 
of  obligation,  if  faith  be  not  the  duty  of  the  unconverted,  unbelief  is  not  their  sin— conse- 
quently—not  what  the  Gospel  repeatedly  declares  it  to  be— the  primary  ground  of  their 
condemnation  (John  iii.  18,  19;  xii.  48;  xvi.  8.  9;  2  Thessalonians  ii.  i0,  11.)  Thissys- 
tem  of  measuring  duty  by  ability,  and  of  admitting  inability  to  cancel  obligation,  equally 
annuls  every  exercise  of  love  and  obedience,  by  which  man  is  connected  with  his  God, 
but  for  which  he  is  no  less  incapacitated,  than  for  the' spiritual  habit  of  faith.  It  argues 
also  a  forgetfulness  of  the  justice  of  the  Divine  requirements,  and  of  the  responsibili^  of 
that  sinful  inclination,  which  constitutes  the  principle  of  his  iropotency  to  comply  with 
them.  The  commission  of  the  Gospel  is  an  universal  call  both  to  repentance  and  faith. 
(Mark  i.  15;  xvi.  15,  16;  Acts  xvii.  30.)  The  cross  of  Christ  is  held  up  to  the  whole 
world.     (Isaiah  xlv.  22.)     The  Holy  Spirit  employs  its  awakening  and  attractive  influ- 


\)b  MEMOIR    OF    MARY    JANE    GRAHAM. 

The  Gospel  was  not  intended  to  answer  the  question — "  What 
shall  I  do,  that  I  may  inherit  eternal  UfeTn  But  it  affords  a 
satisfactory  reply  to  a  question  more  nearly  interesting  to  the  con- 
dition of  a  sinner — "  How  can  man  be  just  with  God  ?"\  It  opens, 
by  the  instrumentality  of  faith,  a  free,  immediate,  universally  ac- 
cessible way  to  favorable  acceptance  with  our  offended  God.  No 
perplexing  course  of  preparatory  discipline  is  required.  All  are  in- 
vited without  limitation,  without,  delay.  Infinite  mercy  and  grace 
are  provided  for  infinite  need.  Only  those  that  feel  will  ask;  and 
all  that  ask  shall  have.  Thus  a  sense  of  sin  is  the  prerequisite, 
without  which  no  man  will  come  (for  "  the  whole  need  not  the 
physician"3) ;  but  it  is  no  part  of  the  warrant  to  come.  The  Scrip- 
ture has  nowhere  prescribed  any  uniform  rule,  or  measured  out  the 
precise  extent  of  necessary  conviction.  All  constitutions  are  not 
formed  alike  ;  and  therefore  pungency  is  no  certain  proof  of  sin- 
cerity. Many  are  brought  without  a  process  of  painful  exercise  to 
a  simple  and  clear  reception  of  the  truth. 

The  soul  is  as  welcome  to  Christ  at  the  first  moment  of  invita- 
tion as  at  any  successive  period  ;-and  protracted  conflict  manifests 
only  the  stubborn  power  of  unbelief — a  sin,  which  the  spirit  of  God 
will  not  fail  to  apply  as  matter  of  humiliating  conviction.*  To  in- 
sist therefore  upon  a  determined  measure  or  intensity  of  well-de- 
fined conviction  as  a  preparation  to  faith,  is  an  infringement  upon 
the  freeness  and  simplicity  of  the  Gospel.  The  law  also,  as  the  in- 
strument to  produce  this  conviction,5  must  be  used  in  immediate 
connection  with  Christ.  He  is  the  life  ;  and  if  he  be  not  set  forth 
at  the  commencement,  there  will  be  only  the  temporary  and  un- 
satisfactory change  from  a  state  of  indifference  to  a  state  of  bond- 
age, without  any  effective  principle  of  holiness  or  of  privilege  ;  and 
the  man  will  be  satisfied  without  that  entire  simplicity  of  faith  and 
self  dedication  so  indispensable  to  salvation.  Even  in  the  ex- 
hibition of  Christ,  the  mind  of  the  inquirer  must  be  diverted  from  a 
too  minute  and  anxious  analysis  of  its  own  exercises  of  faith  to  a 
fixed  contemplation  of  the  glorious  Person  presented  to  view.  The 
emphasis  of  the  invitation  is,  "  Look — Come  unto  me.*5'6  The  first 
sensation  of  rest  will  be  connected  not  with  a  precise  knowledge  of 
our  own  feelings,  but  with  an  entire  dependence  upon  the  work  of 
Christ.  Though  self-examination  is  intimately  connected  with  the 
prosperity  and  advance  of  the  Christian  life  ;  yet  it  must  never  be 
employed  to  originate  our  peace  and  hope  in  the  Gospel  ;  but  to  as- 
certain the  reality  of  our  hope  ;  to  detect  false  confidence  and  back- 
sliding ;  to  bring  to  us  the  warranted  enjoyment  of  "  the  testimony 
of  our  consciences,"  in  regard  to  the  consistency  of  our  profession  ;T 

ence  as  the  means  of  quickening  sinners  to  life.  (John  xii.  32.)  Thus  the  grace  of  God 
is  glorified,  while  the  wilful  unbelief  of  man  alone  excludes  him  from  the  free  justifica- 
tion of  the  Gospel,  and  consequently  leaves  him  without  excuse. 

»  Mark  x.  17.  -  Job  ix.  2.  3  Matthew  ix.  12. 

«  See  John  xvi.  8,  9. 

5  See  Rom.  iii.  20;  vii.  7.     Galatiuns  iii.  24.     Compare  Matthew  xix.  17 — 20. 

«  Isaiah  xlv.  22.     Matt.  xi.  28.  '  See  2  Cor.  i.  12. 


MEMOIR    OF    MARY    JANE    GRAHAM.  97 

and  to  mark  our  progress  in  knowledge,  experience,  and  practical 
devotedness.  One  further  point  connected  with  the  case  of  the  in- 
quirer is  of  indispensable  moment.  He  may  be  assured,  that  there 
is  no  indefinitely  future  period — no  -'day  of  the  Lord's  power" 
more  favorable  for  his  acceptance  than  the  present ;  and  that  no 
deficiency  of  knowledge  can  acquit  him  of  the  obligation  of  an  in- 
stant surrender  of  himself  to  God.  This  very  moment  the  Lord 
demands  his  unreserved  faith,  and  his  whole  heart ;  and  every 
delay  brings  a  fresh  charge  of  guilt ,  widens  the  distance,  and 
increases  the  diffiadty. 

The  following  letter,  written  about  two  months  before  her  death, 
gives  an  interesting  view  of  her  own  search  after  truth,  and  marks 
a  discriminating  apprehension  of  the  Gospel. 

<  Stoke  Fleming,  Oct.  1830. 
'I  am  grieved  that  you  should  for  a  moment  imagine  that  I  think 

our  dear must  be  lost,  because  she  does  not  subscribe  to  the 

doctrines  of  Calvin.  I  do  not  myself  so  much  as  know  what  all 
Calvin's  doctrines  are,  or  whether  I  should  subscribe  to  them  my- 
self. 1  have  read  one  book  of  Calvin's,  many  parts  of  which  pleased 
me  much  ;  I  mean  his  Institutes,  which  Bishop  Horsley  says  ought 
to  be  in  every  clergyman's  library.  Further  than  this  I  know  no- 
thing of  Calvin,  or  his  opinions.  I  certainly  did  not  form  one  sin- 
gle opinion  from  his  book,  for  I  had  formed  all  my  opinions  long 
before  from  the  Bible.1  You  may  remember  my  telling  you  that 
some  years  ago  I  declined  greatly,  almost  entirely  (inwardly)  from 
the  ways  of  God,  and  in  my  breast  was  an  infidel,  a  disbeliever  in 
the  truths  of  the  Bible.  When  the  Lord  brought  me  out  of  that 
dreadful  state,  and  established  my  faith  in  his  word,  I  determined 
to  take  that  word  alone  for  my  guide.  I  read  nothing  else  for  be- 
tween three  and  four  months,  and  the  Lord  helped  me  to  pray  over 
every  word  that  I  read.  At  that  time,  and  from  that  reading,  all 
my  religious  opinions  were  formed,  and  I  have  not  changed  one  of 
them  since.     I  knew  nothing   then   of  Calvin.     I  have  said   so 

much,  dear .  because  I  think  it  a  very  wicked  thing  to  do,  as 

you  seem  to  think  I  do,  to  call  Calvin  or  any  man  "master  on 
earth,"  or  to  make  any  human  writer  our  guide  in  spiritual  things. 
Christ  only  should  be  our  master,  and  his  word  our  guide,  and  his 
Spirit  our  teacher ;  and  that  Holy  Spirit  will  be  given  to  us  if  we 
ask  for  it.  But  I  suppose  by  the  doctrines  of  Calvin  you  meant 
the  doctrine  of  predestination,  which  Calvin,  in  common  with  many 
other  of  God's  saints,  believed  and  preached.  My  belief  and  settled 
opinion  about  predestination,  you  will  find  expressed  more  clearly 
than  any  words  of  mine  can  do,  in  John  vi  37,  39.  65.  Rom.  viii. 
28—30.  Rom.  ix.  Eph.  i.  3—6,  11.  2  Th'ess.  ii.  13,  14.  2  Tim.  i. 
9,  10.  Titus  i.  1,  2.  1  Peter  i.  2—5.  1  John  iv.  19.  Rev.  xvii.  8. 
John  xv.  16.     I  also  join  in  every  word  of  the  17th  Article  of  our 

1  See  chap.  ii. 

7 


98  MEMOIR  OF  MARY  JANE  GRAHAM. 

church  ;  so  much  so,  that  if  asked  my  opinion  about  predestination, 
I  should  ?ive  it  in  those  very  words,  from  the  impossibility  of  find- 
ing any  others,  which  in  so  short  a  space  expressed  my  meaning  so 
well.  But  as  this  article  is  only  of  human  authority,  1  should 
therefore  bring  forward  the  proof  from  the  Scriptures  of  that  God 
who  cannot  lie.  I  have  just  given  you  a  few  texts  as  they  struck 
me.  They  are,  I  believe,  enough  for  my  present  purpose  :  but  de- 
tached texts  lose  much  of  their  power :  it  is  the  whole  sense  of  the 
whole  Bible  that  should  determine  us;  and  since  "the  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God,  (for  they  are  foolish- 
ness to  him),"  let  us  pray  to  become  spiritual,  "  that  we  may  know 
the  things  that  are  freely  given  us  of  God."1  The  above  texts  will 
o-ive  you  an  idea  of  my  opinion.  Indeed  some  of  them  are  exceed- 
ingly plain  and  strong,  and  full,  in  their  account  of  the  doctrine. 
I  endeavor  to  receive  them  as  a  little  child,  in  their  plain  literal 
meaning. 

'  But  to  return  to  our  dear ;  I  think  the  doctrine  of  elec- 
tion essential  to  the  comfort  and  consistency  of  our  walk  with 
God ;  because  1  deem  it  essential  to  receive  the  whole  Bible,  and 
every  truth  contained  in  every  part  of  the  Bible,  without  partiality 
or  gainsaying.  But  I  do  not  consider  a  belief  in  the  doctrine  es- 
sentially necessary  to  salvation.  I  do  consider  a  simple  trust  in 
the  atonement  and  righteousness  of  Jesus  Christ  as  absolutely 

necessary  to  salvation.     If  then,  dearest ,  your  beloved  friend 

and  mine  too  (for  I  do  most  sincerely  love  her),  possesses  this  sim- 
ple reliance  on  the  death  and  obedience  of  Christ  for  salvation, 
doubt  not  that  she  will  be  saved  ;  though  she  may  not  yet  have 
been  able  to  receive  those  high  and  humbling  doctrines  which  very 
few  Christians  do  receive  in  the  commencement  of  their  course,2 
and  which  some  cannot  to  the  very  end  thoroughly  embrace. 
Many,  however,  I  think  embrace  the  actual  doctrine,  though  they 
cannot  bear  the  words  predestination,  election,  &c. :  a  strange  dis- 
like, since  both  words  happen  to  be  taken  from  Scripture.  My  be- 
loved    would  have  been  quite  distressed,  had  I  supported  the 

doctrine  of  predestination  in  my  conversations  with  her  under  the 
name  of  predestination ;  and  yet  we  often  conversed  on  the  thing 
itself,  and  subjects  connected  with  it ;  nor  did  I  find  her  ideas  dif- 
fer greatly  from  mine.  "Other  foundation  can  no  man  lay  than  is 
laid,  Jesus  Christ."  All  who  are  built  on  this  foundation,  who  are 
thus  founded  on  the  Rock  of  Ages,  must  be  secure.  ':  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved."  Acts.  xvi.  31,  &G. 
"  He  that  believeth  on  the  Son  hath  everlasting  life  ;  and  he  that 

'  1  Cor.  ii.  14  with  12. 
2  In  the  early  stage  of  her  own  course  this  holy  doctrine  had  excited  much  repugnance, 
though  she  was  afterwards  enabled  to  receive  it  with  a  most  simple  and  child  like  faith, 
and  to  set  it  forth  (as  we  have  before  remarked)  with  a  clearness  of  statement  and  power 
of  argument,  that  marked  the  richness  and  maturity  of  her  theological  views  (See  her 
Freeness  of  Divine  Grace,  referred  to  at  p.  55.)  She  observes  to  her  cousin  the  stimulus 
and  support  which  she  had  received  from  this  doctrine  in  seasons  of  distressing  deadness 
in  her  spiritual  apprehensions. 


MEMOIR    OP    MARY    JANE    GRAHAM.  99 

believeth  not  the  Son,  shall  not  see  life  ;  but  the  wrath  of  God 
abideth  on  him?  John  iii.  36.  See  also  John  iii.  15, 16,  IS  ;  v.  24  ; 
vi.  40,  47  ;  xi.  25,  26,  &c.' 

The  two  next  letters  are  of  the  class  of  those  which  were  formerly- 
adduced  in  illustration  of  her  clear  apprehensions  of  scriptural  truth. 
The  first  letter  introduces  some  incidental  notices  of  interest.  It 
seems  to  have  been  written  to  the  correspondent  whom  she  had 
formerly  addressed  on  the  subject  of  Christian  study. 

'  Stoke  Fleming,  Jan.  4,  1827. 
'My  own  dear  Friend, 

'Every  letter  I  receive  from  you  gives  me  fresh  cause  of  thank- 
fulness, and  increases  my  hope,  that  you  have  learnt  of  Him  who 
teacheth,  and  will  certainly  never  leave  you  till  he  has  given  you 
that  "joy  and  peace  in  believing-,"  which  all  His  children  sooner  or 
later  experience.  I  trust  that  the  love  of  my  God  to  you  will  be  a 
constant  source  of  thanksgiving  and  self-abasement  to  me:  for  oh  I 
what  thanks  can  I  render  to  Him,  for  the  love  with  which  he  is  now 
calling  you  out  of  the  kingdom  of  darkness  into  the  kingdom  of 
His  dear  Son?  And  how  can  I  ever  be  sufficiently  humbled,  when 
I  reflect  how  unfaithfully  and  inconsistently  I  have  acted  towards 
you ')  One  instance  in  particular  is  now  fresh  in  my  memory. 
You  once  asked  me  to  write  to  you  ;  and  I  put  it  off  from  day  to 
day,  till  at  last  I  wickedly  persuaded  myself  that  I  could  not  do  it 
at  all.  I  hope  you  will  forgive  this  cruel  neglect,  "as  God  for 
Christ's  sake  has  forgiven  you  ;"  and  that  we  shall  be  enabled 
henceforth,  to  love  and  help  one  another  in  His  strength,  and  for 
His  sake. 

'  Dear ,  how  can  you  say  that  I  am  your  dearest  friend,  and 

only  comforter?  I  glory  in  the  thought,  that  you  have  a  friend, 
whose  love  is  stronger  than  death,  and  a  Comforter,  who  is  able  to 
make  you  rejoice  with  joy  unspeakable;  and  to  whose  blessing  and 
influence  we  must  refer  it,  that  such  poor  helpless  and  sinful  crea- 
tures as  we  are,  can  ever  be  of  the  slightest  use  in  helping  or  com- 
forting each  other.  I  know  you  long  to  call  Jesus  your  Friend, 
and  the  Holy  Spirit  your  Comforter;  and  where  does  this  longing 
come  from  ?  Not  surely  from  your  own  evil  heart ;  for  from  that 
corrupt  source  can  proceed  nothing  but  hatred  or  indifference  to 
God  and  His  ways.  Besides,  it  is  a  feeling  you  once  knew  nothing 
of.  Believe  me — rather  believe  the  Scriptures  when  they  say — that 
every  desire  of  the  soul  after  God  is  inspired  by  Himself,  and  is  the 
fruit  of  His  own  free  love  in  Christ  Jesus — "  I  have  loved  thee  with 
an  everlasting  love;  therefore  with  loving  kindness  have  I  drawn 
thee."  "  Ye  have  not  chosen  me,  but  I  have  chosen  you."  "  No 
man  can  come  to  me.  except  the  Father  which  hath  sent  me  draw 
him."  "  All  that  the  Father  giveth  me  shall  come  to  me  ;  and  him 
that  cometh  to  me  ;  1  will  in  no  wTise  cast  out."1     Now,  do  you  not 

1  Jcr.  xxxi.  3;  John  xv.  16;  vi.  44,  37. 


100  MEMOIR    OF    MARY    JANE    GRAHAM. 

feel  yourself  drawn  towards  God  1  Does  not  your  heart  sometimeg 
choose  Christ  in  preference  to  every  earthly  blessing  ?  Do  you  not 
come  to  Christ  in  prayer,  beseeching  Him  to  receive  you  ?  And  do 
not  the  texts  I  have  mentioned,  with  a  thousand  others  of  the  same 
import,  warrant  the  inference — that  you  "  come"  to  Christ,  because 
the  Father  hath  given  you  to  Christ,  and  draws  you  to  him  ;  that 
He  "  draws  you  with  loving-kindness,  because  he  has  loved  you 
with  an  everlasting  love;"  and  finally,  that  He  will  "never  cast 
you  out  ?"  My  dear  friend,  I  would  not,  indeed  I  would  not,  natter 
you  with  a  false  hope.  I  know  of  nothing  so  melancholy  as  the 
way  in  which  the  world  say — "  Peace,  peace  ;  to  themselves,  when 
there  is  no  peace"1 — no  rational  ground  of  hope.  But  the  hope  of 
a  soul  convinced  of  sin,  renouncing  all  trust  in  its  own  righteousness, 
and  casting  itself  on  the  mercy  of  Jesus,  cannot  be  a  vain  or  pre- 
sumptuous hope  ;  because  it  is  founded  on  the  word  of  God.  You 
say,  you  feel  so  wicked  and  so  worthless,  that  you  dare  not  hope. 
Now  till  you  felt  yourself  to  be  both  exceedingly  wicked  and  worth- 
less, you  could  not  be  a  fit  object  of  Christ's  grace,  who  says,  "They 
that  be  whole  need  not  a  physician,  but  they  that  are  sick.  I  came 
not  to  call  the  righteous,  but  sinners  to  repentance."2  I  know  that 
many,  when  they  first  come  to  a  sense  of  their  own  sinfulness,  think 
something  in  this  way  :  'Christ  will  never  receive  so  vile  a  sinner 
as  I  am  :  I  must  repent,  and  pray,  and  try  to  make  myself  a  little 
better  ;  and  then  perhaps  I  may  deserve  his  favor.'  Alas  !  they 
know  not  that  repentance  and  prayer  are  his  free  gifts,  and  instead 
of  praying  for  the  pardon  we  receive,  are  themselves  a  part  of  it. 
Would  it  not  have  been  as  reasonable  for  the  leper  to  have  waited, 
till  he  could  cleanse  himself  from  his  leprosy ;  the  blind  man,  until 
his  sight  was  improved  :  or  the  sick  of  the  palsy,  till  he  could  take 
up  his  bed  and  walk,  before  they  would  come  to  Jesus  to  be  healed? 
The  first  chapter  of  Romans,  from  the  18th  to  the  32nd  verse,  gives 
an  awful  description  of  the  state  of  every  man's  heart  by  nature ; 
and  though  education  and  the  restraints  of  civilized  society  have 
prevented  the  breaking  out  of  sin  in  the  dreadful  and  open  way  in 
which  it  was  indulged  among  the  heathen,  still  1  think  every  person 
awakened  to  a  sense  of  sin,  will  perceive  in  it,  as  in  a  glass,  their 
own  image :  at  least  they  will  acknowledge,  that  the  seed  of  every 
sin  is  in  their  heart,  especially  that  most  unnatural  and  truly  dia- 
bolical sin,  of  "  worshipping  and  serving  the  creature  more  than  the 
Creator."  And  lest  we  should  imagine  that  living  in  a  country 
where  God  is  known,  and  joining  in  acts  of  outward  religion,  can 
make  the  heart  really  better,  till  it  is  converted  to  God  ;  the  Apostle 
goes  on,  in  the  second  and  third  chapters,  to  prove  that  the  Jew  is 
no  better  than  the  Gentile  ;  that  "  there  is  no  difference  ;  every 
mouth  must  be  stopped,  and  all  ihe  world  become  guilty  before 
God."     And  it  is  immediately  after  having  given  us  such  an  awful 

i  Jer.  vi.  14.  2  Matt  ix.  12,  13. 


MEMOIR    OF    MARY    JANE    GRAHAM.  101 

view  of  our  state,  in  the  sight  of  God,  that  he  goes  on  to  hold  out 
free  and  unconditional  salvation,  to  all  who  simply  trust  in  the 
death  and  righteousness  of  Christ.  But  I  doubt  not,  you  will  soon 
perceive,  to  your  comfort,  how  very  free  the  offers  of  grace  in  the 
Gospel  are.  I  cannot  forbear  mentioning  one  more  instance  ;  it  is 
in  the  parable  of  the  two  debtors,  in  the  seventh  of  Luke — "  And 
when  they  had  nothing  to  pay ',  he  fraftkly  forgave  them  all."  It 
is  when  we  are  brought  to  this  feeling,  that  we  "  have  nothing  to 
pay,"  that  our  hearts  are  in  a  fit  state  to  receive  with  eagerness  and 
delight  the  ':  frank  forgiveness"  of  our  Saviour ;  then  we  give  Him 
all  the  glory  of  it.  Surely  you  and  I  feel  ourselves  to  be  in  the 
situation  of  the  debtors  who  owed  most.  We  have  nothing  to  pay ; 
and  sometimes  1  think  I  can  even  rejoice  in  this  extremity  of  poverty, 
since  it  hides  pride  and  boasting  from  me,  and  makes  the  mercy  of 
God  appear  so  divinely  infinite.  I  do  not  know,  that  you  have  any 
reason  for  fancying  that  you  shall  die  young  :  but  though  the 
thoughts  of  death  are  useful  to  all,  and  delightful  to  those  whose 
sins  are  forgiven  for  Jesus'  sake,  I  think  we  ought  rather  to  be 
willing  to  live  as  long  as  our  heavenly  Father  pleases,  in  hopes  of 
being  the  means  of  bringing  others  to  Him. 

'I  am  glad  you  like  your  pupils  so  much.  I  feel  incompetent  to 
give  you  any  advice  about  them :  I  believe  the  great  thing  is  to 
pray  much  for  them,  that  they  may  have  that  grace,  which  alone 
can  make  the  Sabbath  a  delight.  We  should  also  pray  with  them, 
and  let  them  see  that  we  are  very  anxious  about  their  salvation,  and 
that,  though  we  attach  much  importance  to  their  progress  in  other 
things,  we  look  upon  them  all  as  nothing  in  comparison  wTith  the 
knowledge  of  Christ.  Children  sometimes  take  much  pleasure  in 
answering  a  few  simple  questions  on  a  chapter  they  have  read  ;  and 
in  this  way  very  little  children  may  be  made  to  comprehend  a 
great  deal.  Many  of  the  parables,  types,  and  emblems  in  Scripture 
are  particularly  adapted  to  their  capacities,  and  afford  them  great 
delight.  I  have  seen  a  little  child,  who  would  have  been  tired  to 
death  with  a  serious  discourse,  listen  for  a  long  time  with  unwearied, 
attention,  whilst  being  told  in  its  own  childish  language,  how 
Christ  compared  himself  to  a  vine,  and  his  people  to  living  branches  ; 
or  how  Christ  as  the  good  Shepherd,  "gathers  the  lambs  with  His 
arms,  and  carries  them  in  His  bosom."1  While  explaining  these 
things,  they  should  be  taught  the  text  or  texts  referred  to ;  that  so 
a  portion  of  God's  own  word  may  be  fixed  in  their  hearts.  I  think, 
however,  there  is  nothing  more  important  than  to  stop  as  soon  as 
the  attention  of  our  little  hearers  seems  to  tire.  Sometimes  the 
eldest  may  be  set  to  teach  the  youngest  some  verse  or  hymn. 
Scripture  prints  also  form  a  very  good  resource  for  Sunday  employ- 
ment. Children  are  so  artless,  that  we  can  soon  perceive  what 
pleases  them  most ;  and  whatever  kind  of  religious  conversation  or 

1  John  xv.  1 — 5.     Isaiah  xl.  11. 


102  MEMOIR    OF    MARY    JANE    GRAHAM. 

employment  seems  particularly  to  interest  them,  should  be  brought 
out  on  Sunday,  to  make  it  as  pleasant  a  day  as  possible  to  them.1 

'  I  hardly  know  how  to  say  a  word  against  Jeremy  Taylor ;  he  is 
a  great  favorite  of  mine  ;  but  I  cannot  help  thinking  that  his  views 
of  the  doctrines  of  Christianity  savor  too  much  of  monastic  severity, 
and  too  little  of  the  simplicity  which  is  in  Christ  Jesus.  The  times 
he  wrote  in  may  account  for  these  inconsistencies  in  the  writings  of 
so  holy  a  man ;  but  I  think  they  are  calculated  to  increase  the 
melancholy  of  any  one  who  is  unhappy  about  religion ;  because 
there  is  something  so  obscure  and  confused  in  his  ideas  upon  many 

important  points.     I  must  now,  my  dear ,  bid  you  farewell ;  I 

need  not  toll  you  what  pleasure  it  gives  me  to  hear  from  you  ;  nor 
how  earnestly  I  wish  that  you  may  find  the  peace  and  comfort  you 
are  seeking.  My  earnest  prayer  is  that  the  promised  "Spirit  of 
truth"  may  be  with  you,  to  "  guide  you  into  all  truth."  The 
weaknesses  you  own  to  me  are  exactly  what  I  have  felt,  and  do  feel 
myself;  but  God  will  overcome  them  for  us,  and  enable  us  to  "bring 
every  thought  into  subjection  to  the  obedience  of  Christ."  I  am 
sometimes  afraid  that  my  using  so  much  Scripture  language  may 
appear  like  cant  or  affectation  to  you  ;  but  I  do  it,  because,  when  I 
express  myself  in  the  sense,  and  as  much  as  possible  in  the  words, 
of  Scripture,  I  have  less  fear  of  misleading  you,  or  of  mixing  my 
own  earthly  ideas  with  the  pure  and  heavenly  truths  on  which  we 
are  conversing.' 

Again — 

'  Stoke,  Jem.  22,  1827. 
'  Though  I  have  not  yet  heard  of  you,  I  am  sure  that  all  things 
are  going  on  well  with  you,  since  the  very  God  of  love  is  become 
your  God,  and  will  be  your  Father  and  guide  forever.  May  you 
know  more  and  more  every  day  of  His  forgiving  love,  and  be  led  to 
feel  that  you  are  with  Jesus,  "  who  has  loved  you,  and  washed  you 

1  On  this  subject,  so  embarrassing  to  many  anxious  parents,  the  writer  is  tempted  to 
transcribe  the  sentiments  of  a  Christian  mother,  to  whose  wisdom,  tenderness,  discipline, 
and  prayers,  he  will  feel  deeply  indebted  to  the  end  of  his  days.  :  With  respect  to  chil- 
dren's early  distinguishing  the  Sabbath  from  other  days.'  as  Mrs.  Barbauld  says  on  an- 
other occasion,  '  I  think  a  child  should  never  remember  the  first  time  he  heard  of  God, — 
so  it  should  be  with  regard  to  the  Sabbath.  The  remembrance  of  it  may  be  drawn  in  al- 
most with  the  native  nutriment,  such  as  by  attention  to  the  church  bells,  the  removal  of 
playthings,  of  mamma's  work-box,  &c.  Little  H ,  at  five  years  old,  of  course  is  be- 
yond all  this,  and  must  be  talked  to  in  a  way  which  she  will  understand,  and  with  a 
determination  that  the  subject  should  be  regarded  according  to  the  will  of  God,  not  yield- 
ing to  anything  for  which  she  may  contend  with  you.     As  to  little (not  quite  two 

years  old,)  if  he  makes  sport  of  pictures,  they  must  be  sparingly  used.  But  yet  he  will 
soon  understand  that  he  must  be  grave,  or  he  will  not  have  them ;  and  he  will  learn  in 
time  to  make  observations  upon  them,  which  will  lead  to  restraint,  especially  if  he  sees 
his  sister's  employment  under  discipline.  A  pencil  perhaps  maybe  allowed  him  to  try 
to  make  letters,  or  to  see  a  church  drawn,  as  it  is  God's  house.  The  reason  of  the  re- 
straint, and  the  importance  of  the  distinction  of  days,  will  soon  be  seen.  Meanwhile, 
habit  must  be  the  child's  teacher.  If  he  cannot  discern  a  serious  amusement  fromacom- 
nion  one,  the  weekly  revolution  of  the  Sabbath  will  mark  a  difference.  The  wrong  names 
which  he  may  give  to  things  is  of  little  moment,  provided  the  distinction  in  the  things  is 
clear  and  marked.' 


MEMOIR    OF    MARY    JANE    GRAHAM.  103 

from  your  sins  in  His  own  blood  !"  O  my  dear  friend,  my  heart  is 
full  of  joy,  when  I  think  that  the  Lord  has  taught  you  to  seek 
happiness  in  Him.  "Blessed  are  they  that  hunger  and  thirst  after 
righteousness" — says  this  precious  Saviour — "for  they  shall  be 
filled."1  Therefore  from  his  own  words  I  have  a  warrant  to  call 
you  "  blessed  ;"  and  if  He  has  given  you  himself,  I  care  not  what 
else  He  takes  from  you  :  knowing,  as  I  do,  that  you  can  want 
nothing  that  is  good  for  you,  while  the  Lord  of  life  and  glory  is 
yours.  What  a  blessed  prospect  lies  before  you  !  The  same  Spirit 
that  has  been  showing  you  the  vanity  and  sinfulness  of  your  own 
heart,  will  not  stop  short  there.  No  ;  He  will  "  guide  you  into  all 
truth  ;  He  will  take  of  the  things  of  Christ,  and  show  them  unto 
you  ;"  He  will  "shed  abroad  the  love  of  God  in  your  heart;"  He 
will,  in  His  own  time,  "fill  you  with  joy  and  peace  in  believing;" 
He  will  bring  you  on  ''  from  strength  to  strength,"  and  "  from  glory 
to  glory,"  till  at  length  He  removes  you  hence,  to  that  heaven 
where  you  shall  see  Christ  as  He  is,  be  like  him,  and  dwell  with 
Him  forever.2  Now  you  have  nothing  to  do  but  to  live  upon  the 
fulness  of  Jesus,  casting  away  your  own  righteousness,  which  is  no 
better  than  filthy  rags  ;  your  own  strength,  which  is  mere  weakness ; 
and  your  own  wisdom,  which  is  foolishness  with  God.  You  must 
put  forth  the  hand  of  faith,  and  lay  hold  of  the  righteousness  of 
Jesus,  which  he  offers  you  as  His  free  gift,  Rom.  v.  15,  21 — His 
strength,  which  is  sufficient  for  you.  2  Cor.  xii.  9,  10.  Ephes.  vi. 
10.  Phil.  iv.  13.  1  John  iv.  4 — and  His  wisdom,  which  is  also 
freely  yours  for  Christ's  sake.  1  Cor.  i.  30.  Only  go  on  asking 
Him  for  more,  more  still,  more  of  his  precious  love.  He  cannot  deny 
it  you  ;  for  He  has  said,  "  that  whatsoever  ye  shall  ask  in  His  name. 
He  will  give  it  you."3  You  cannot  ask  too  much  ;  for  think  of  the 
great  things  the  x\postle  asked,  Ephes.  iii.  14 — 19  ;  yet  He  concludes 
all  by  saying,  "  Unto  Him  that  is  able  to  do  exceeding'  abundantly 

above  all  that  we  ask  or  think:"      Dear ,  is  not  ours  a  happy 

lot  ?  "  If  God  be  for  us,  who  can  be  against  us  ?  Who  shall  lay 
anything  to  the  charge  of  God's  elect  ?  It  is  God  that  justifieth  : 
who  is  he  that  condemneth  ?  It  is  Christ  that  died  ;  yea,  rather, 
that  is  risen  again  ;  who  is  even  at  the  right  hand  of  God  ;  who  also 
tnaketh  intercession  for  us."4  Here  is  our  anchor  of  hope — Christ 
died  ;  Christ  is  risen  ;  Christ  intercedes.  When  Satan  or  our  own 
evil  conscience  accuses  us,  we  are  too  apt  to  look  for  comfort  to 
something  in  ourselves.  In  this  we  shall  always  be  disappointed  ; 
if  we  look  to  Christ,  we  never  shall.  May  He  teach  us  by  His  own 
Spirit  how  to  live  by  faith  in  Him  !  I  long  to  hear  from  you,  and 
to  know  whether  you  have  yet  been  able  to  find  peace  in  God. 
This  precious  gift  will,  I  know,  be  bestowed  upon  you.  Do  tell  me 
all  you  feel,  and  let  me  often  have  a  letter  from  you  ;  for,  believe 
me,  scarcely  anything  can  afford  me  greater  pleasure. 

•  Matthew  v.  6. 

2  John  xvi.  13 — 15.  Rom.  v.  5;  xv.  13.    Psalm  lxxxiv.  7.   2  Cor.  iii.  18.    1  John  iii.  2. 

3  John  xiv.  13,  14.  l  Romans  viii.  31 — 34. 


104  MEMOIR    OF    MARY    JANE    GRAHAM. 

*  I  pray  that  your  communications  may  always  bring  me  the 
happy  news,  that  you  are  more  and  more  devoted  to  our  dearest 
Lord,  in  whom  may  we,  my  dearest  friend,  become  daily  more  uni- 
ted. There  is  a  common  friendship  which  is  very  delightful ;  but 
there  is  a  communion  of  spirit  peculiar  to  those  who  love  the  Lord 
Jesus  ;  and  this  is  what  I  trust  He  will  grant  to  us ;  for  it  will  last, 
when  common  friendship  has  been  long  withered  by  the  hand  of 
death.  May  you  be  blessed  with  every  spiritual  blessing,  and  rooted 
and  grounded  in  love  !     This  is  the  prayer  of,  &c.' 

The  next  letter  exhibits  accurate  discrimination,  and  a  high 
standard  of  Christian  experience. 

'  I   was  much  interested,  my  dearest  friend,  in  what  you  said 
about  mingling  earthly  with   heavenly  feelings.     It  is  a   difficult 
question  ;  and  one  which  I  am  sure  I  am  not  lit  to  answer.     Only 
I  think  we  may  in  some  degree  know  whether  our  love  is  of  the 
right  kind  or  not,  by  asking  ourselves  whether  it  really  is  God  that 
we  love  in  our  friends,  and  in  our  communion  with  them  ;  whether 
we  love  those  that  are  in  Christ  incomparably  more  than  those  who 
are  not  in  him  ;  and  whether  after  all  we  could  give  up  the  society 
of  the  very  best  and  dearest  of  them  all,  rather  than  lose  one  par- 
ticle of  God's  favor.     Surely  we  may  love  our  friends,  and  that 
most  dearly,  for  God  requires  it  of  us  ;  but  then  "  he  that  loveth 
father  or  mother  more  than  Him  is  not  worthy  of  Him."'     Love  to 
our  friends  seems  to  be  the  purest  earthly  feeling:  yet  I  think,  if 
we  find  ourselves  enjoying  devotion  in  its  social  privileges,  more 
than  in  personal  communion  with  God,  our  devotion  cannot  have 
been  altogether  of  a  spiritual  character.     But  while  we  lament  over 
the  weakness  and  inconsistency,  which  spoil  our  holiest  actions, 
and  defile  the  sweetest  affections  God  has  given  us,  let  us  take 
comfort  in  the  thought,  "  that  we  have  not  an  high-priest  who  can- 
not be  touched  with  the  feeling  of  our  infirmities."     "  He  knoweth 
our  frame,  he  remembereth  that  we  are  dust;"2  and  (what  should 
raise  our  gratitude  to  the  highest  pitch)  he  himself  has  been  made 
dust,  like  unto  our  miserable  dust  in  all  things,  except  sin,  on  pur- 
pose that  he  might  be  able  to  "  have  compassion  on  the  ignorant, 
and  on  those  who  are  out  of  the  way."     There  is  such  a  clear  view 
given  to  us  in  the  Epistle  to  the  Hebrews  of  the  twofold  nature  of 
the  Lord  Jesus,  that  I  derive  unspeakable  comfort  from  studying 
it.     Scarcely  any  book  makes  me  see  so  clearly  that  he  is  the  Lord 
God  "dwelling  in  light  inaccessible,  whom  no  man  hath  seen  or 
can  see ;"  and  yet  that  he  is  "  bone  of  my  bone,  and  flesh  of  my 
flesh;"  able  to  enter  into  my  feelings,  to  pity  my  weaknesses,  and 
to  sympathize  with  me  in  my  temptations.     Oh,  if  we  could  but 
dwell  upon  the  wonder  more  !  it  is  the  "wisdom  of  God,  and  the 
power  of  God."     "  Angels  desire  to  look  into  it ;"  "  the  spirits  of  the 
just"  are  forever  learning  more  about  it;  and  I  know  of  nothing 

»  Matt.  x.  37.  2  Hcb.  iv.  15.    Psalm  ciii.  14. 


MEMOIR    OF    MARY    JANE    GRAHAM.  105 

so  likely  to  make  the  souls  of  God's  people  here  like  those  who  are 
above,  as  the  continual  contemplation  of  this  marvellous  love  of 
God,  in  manifesting  himself  in  the  flesh.  Dear  M — — ,  how  soon 
we  shall  see  him  face  to  face,  "  whom  having"  not  seen  we  love  !" 
Let  us  seek  to  become  intimately  acquainted  with  him  here.  Let 
us  be  often  conversing  with  him,  and  always  near  to  him,  that  he 
may  not  have  to  say  to  us — "  I  never  knew  you."  He  will  never 
say  this  to  us ;  but  our  watchful  enemy  may  in  some  dark  hour 
suggest  such  a  thing  to  us ;  and  then  how  delightful  to  be  able  to 
refute  such  a  suggestion,  by  the  memory  of  all  the  intimate  com- 
munion we  have  enjoyed  with  Jesus!  to  be  able  to  appeal  to  this 
dearest  friend  Jiimself,  that,  so  far  from  never  having  known  him, 
we  have  known,  desired,  loved  nothing  else  in  comparison  with 
him  !  Would  that  this  were  my  case  now  !  But  I  feel  as  far  away 
from  Jesus,  as  if  he  were  quite  a  stranger  to  my  soul.  My  heart 
seems  bent  to  backslide;  and  I  cannot  help  continually  thinking 
of  that  bitter  complaint  of  Job's — "Oh  that  I  were  as  in  months 
past,  as  in  the  days  when  God  preserved  me,  when  his  candle 
shined  upon  my  head,  and  when,  by  his  light,  I  walked  through 
darkness  I"1  Still  I  know  that  God  "  will  heal  my  backsliding, 
and  love  me  freely  ;"2  for  though  I  am  changed,  "  He  changes  not."3 
But  how  strange  it  is,  that  our  hearts  should  ever  be  so  alienated 
from  God,  after  having  once  known  how  sweet  it  is  to  love  him  ! 
Surely  the  character  of  long-suffering,  so  often  given  to  God  in  the 
Scriptures,  has  never  been  manifested  by  any  one  in  so  many  in- 
stances  as  to  me.     Let  us  not  forget,  dearest  M ,  to  pray  for 

one  another,  "  that  our  hearts  may  be  knit  together  in  love,  and 
unto  all  riches  of  the  full  assurance  of  understanding."4  that  we 
may  daily  increase  in  the  "  knowledge  of  Him,  whom  to  know  is 
life  eternal."  ' 

The  interesting  tone  of  Christian  simplicity  which  the  following 
letter  breathes,  is  worthy  of  remark. 

<  August  4,  1825. 
'You  will  perhaps  be  surprised  to  receive  a  letter  so  soon  after 
my  last.  But  I  feel  this  morning  an  irresistible  wish  to  write  to 
you.  to  which  I  was  moved  whilst  praying  for  you  ;  and  in  the 
strength  of  Jesus  I  will  speak  to  you  only  of  him.  Perhaps  I  shall 
to-day  receive  a  letter  from  you  :  I  shall  be  very  glad,  because  I  am 
so  anxious  to  know  that  you  have  devoted  yourself  in  the  fullest 

manner  to  Him,  who  gave  up  his  life  for  you.     My  dear ,  I  do 

not  know  whether  you  are  feeling  with  me ;  but  it  is  a  cheering 
hope  to  me,  that  1,  who  have  so  often  encouraged  you  in  the  great- 
est sin  which  a  redeemed  soul  can  commit,  that  of  indifference  to 
the  service  and  love  of  the  Redeemer,  may  now  be  an  instrument 

i  Job  xxix.  2,  3.  2  Hos.  xiv.  4. 

3  Mai.  iii.  6.  4  Col.  ii.  2. 


106  MEMOIR    OF    MARY    JANE    GRAHAM. 

in  His  hands  to  animate  you  to  very  different  feelings.  We  have 
given  way  to  a  very  unfaithful  spirit  in  our  fears,  and  in  our  repug- 
nance to  speak  in  His  name.  Let  us  only  believe,  that  when  he 
gran  Is  us  the  inestimable  privilege  of  carrying  the  blessed  news  of 
His  Gospel — "  it  is  not  we  that  speak,  but  the  Spirit  of  our  Father 
which  speaketh  in  us."1  This  feeling  that  we  are  nothing,  but 
that  He  is  everything  in  us,  would  give  us  a  confidence  full  of  joy, 
and  at  the  same  time  without  pride.  It  is  indeed  the  height  of 
happiness  to  follow  him  like  a  little  child,  to  live  in  Christ,  and  out 
of  ourselves.  Oh,  had  I  but  a  constant  sight  of  his  love  !  but  he 
"is  faithful,  who  will  stablish  us,  and  keep  us  from  evil."2  Let 
us  confide  in  Him ;  let  us  tell  him  that  we  are  not  able  to  move  a 
single  step  towards  Him,  that  we  cannot  love  Him,  nor  believe  in 
His  name.  His  goodness  will  allure  us,  His  power  preserve  us,  His 
strength  will  be  given  us  in  exchange  for  our  weakness,  and  we 
shall  rind  an  indescribable  delight  in  being  able  to  do  all  in  Christ.' 
To  her  cousin  she  writes  in  this  affectionate  and  encouraging 
strain : — 

'  November  27,  1827. 
'  Let  me  tell  you,  my  dear  friend,  how  sincerely  and  affection- 
ately I  sympathize  with  you  in  the  feelings  you  express  with  regard 
to  the  most  important  of  all  subjects.  My  dearest  cousin,  go  on 
seeking.  There  are  pleasures,  rivers  of  pleasures,  whereof  the  true 
Christian  drinks  with  unspeakable  delight ;  and  in  His  own  time 
Jesus,  the  good  Shepherd,  will  lead  you  to  these  fountains  of  living 
water.  Already  He,  who  "calleth  His  own  sheep  by  name,  and 
leadeth  them  out'"3  from  the  world  of  sin,  has  called  you  by  His  own 
word,  speaking  to  your  soul.  Do  but  be  willing,  as  Levi,  "  to  rise 
up,  leave  all.  and  follow  Him  ;"4  and  you  will  find  that  He  will  lead 
you  in  the  pleasant  and  peaceful  way.  For  every  vain  pleasure 
that  He  calls  upon  you  to  give  up,  He  will  give  a  thousand  solid 
and  real  pleasures,  which  it  hath  not  entered  into  the  worldling's 
heart  to  conceive.' 

The  next  letter,  written  to  her  cousin,  marks  the  instruction, 
obligation,  and  encouragement  connected  with  the  hour  of  "  trouble," 
— that  time  "  to  which  man  is  born,"5  and  when  to  the  unhumbled 
and  unsanctified  mind,  the  resources  of  the  world  often  aggravate 
suffering,  instead  of  contributing  support. 

1  March  20,  1825. 

1  Our  meeting,  my  dear  friend,  must  be  deferred  to  a  future  time, 

if  ever  it  takes  place  in  this  world.     But  there  is  another  meeting, 

to  which  we  may  safely  look  forward,  if  we  are  the  children  of  God 

ill  rough  Christ  Jesus:  and  this  will  be  in  the  presence  of  our  best 

'  Matt.  x.  20.  2  2  Thess.  iii.  3.  3  John  x.  3. 

*  Matt.  ix.  9.  5  Job  v.  7. 


MEMOIR    OF    MARY    JANE    GRAHAM.  107 

and  clearest  Friend,  who  so  loved  us,  as  to  "  purchase  us  with  his 
own  blood."  How  happy,  how  very  happy  it  would  make  me,  to 
know  that  my  much-loved  cousin  was  making  it  the  grand  object 
of  her  life  to  seek  for  salvation  through  the  all-sufficient  Saviour  ; 
and  that  we  were  united,  not  only  by  the  strong  ties  of  relationship 
and  affection,  but  also  by  that  bond  of  the  Spirit,  which  makes  all 
the  redeemed  people  of  Christ  to  be  of  one  heart  and  one  soul !  Let 
us  pray  for  this  one  thing,  to  be  devoted  to  the  Lord  Jesus  :  it  is  a 
heaven  begun  on  earth.  The  severe  trial  with  which  it  has  pleased 
our  gracious  God  to  afflict  us,1  has  given  us  an  additional  reason  to 
write  vanity  upon  all  human  hopes  and  expectations :  and  I  hope 
I  may  say,  that  it  has  driven  us  to  seek  for  comfort  in  those  things 
which  alone  can  give  any  real  relief  to  a  mind  under  the  pressure 
of  grief.  Painful  indeed  it  is  to  speak  about  anything  which  brings 
with  it  such  afflicting  recollections.  Yet  I  feel  that  I  cannot,  and 
must  not  leave  it,  till  I  have  entreated  you,  my  beloved  friend,  to 
join  me  in  seeking  a  "  friend  that  sticketh  closer  than  a  brother," 
whom  no  length  of  time,  or  adverse  circumstances  can  take  from 
us.  Into  his  gracious  ear  we  may  pour  all  our  complaints  :  "  in  all 
our  afflictions  he  will  be  afflicted."2  And  one  glimpse  of  his  love 
will  enable  us  to  rejoice  in  the  midst  of  tribulation.  But  there  is 
one  condition—'"  Give  me  thine  heart."3  He  must  have  all  or  none. 
A  divided  heart  he  will  not  accept.  A  heart  that  indulges  in  any 
one  sin,  that  cleaves  to  any  one  worldly  vanity,  can  never  be  the 
residence  of  His  pure  Spirit :  he  must  have  the  whole  heart,  every 
thought,  every  faculty,  every  affection  must  centre  in  Him.  And 
who  is  able  to  perform  this  condition?  I  am  sure  neither  you  nor 
I  can ;  for  we  are  carnal,  and  "  the  carnal  heart  is  enmity  against 

God."'     Well  then,  my  dear  ,  let  us  simply  believe  on  Him  to 

effect  all  this  for  us.  Let  us  come  to  Him  as  sinners ;  for  "His 
blood  cleanseth  from  all  sin."  Let  us  come  as  wretched,  and  poor, 
and  blind;  and  He  "will  fill  our  minds  with  joy  and  peace  in  be- 
lieving," will  give  us  "  gold  tried  in  the  fire,  that  we  may  be  rich,"9 
and  will  cause  His  Spirit  to  shine  into  our  dark  hearts,  "  to  give  the 
light  of  the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ."6  True,  we  cannot  love  Him  of  ourselves ;  but  He  can 
compel  even  our  hearts  to  love  Him.  Oh  may  He  reveal  Himself  to 
your  soul,  and  give  you  such  discoveries  of  His  amazing  love,  as 
may  constrain  you  to  make  Him  your  "  all  in  all !"  ' 

In  another  letter,  on  the  same  subject,  we  find  her  taking  her 
chair  by  the  side  of  her  afflicted  friend,  and,  like  a  true  daughter  of 
consolation,  "comforting  her  with  the  same  comfort,  wherewith  she 
herself  had  been  comforted  of  God." 

1  Probably  alluding  to  the  death  of  her  only  brother.  2  Isaiah  lxiii.  9. 

3  Prov.  xxiii.  2G.  4  Romans  viii.  7. 

5  Rev.  iii.  18.  6  2  Cor.  iv.  6. 


108  MEMOIR    OF    MARY    JANE    GRAHAM. 

1  January  18th,  1828. 
1  My  very  dear  Friend, 

'A  letter  from ,    informed  me  of  the  very  heavy  trial 

you  have  sustained.  I  did  not  like  immediately  to  intrude  upon 
your  feelings  ;  and  since  then,  illness  has  prevented  my  writing. 
How  I  have  longed  to  be  with  you,  and  share  your  grief,  though  I 
am  sensible  of  my  inability  to  afford  you  any  consolation  !  But  I 
could  at  least  have  mingled  my  feelings  with  yours,  and  told  you, 
what,  however  you  need  not  be  told,  that  your  losses  and  afflictions 
must  ever  be  in  a  measure  mine.  My  beloved  friend,  would  that 
in  partaking,  as  I  most  sincerely  do,  of  your  sorrow,  I  could  in  any 
way  lighten  or  alleviate  it !  But  I  rejoice  in  the  thought,  that  faith 
has  united  you  to  one,  who  is  the  God  of  comfort;  and  his  Spirit 
is  the  Comforter.  May  he  shed  abundantly  of  his  previous  influ- 
ence into  your  heart  and  your  dear  sister's  at  this  trying  time! 
May  he  "  lift  up  the  light  of  his  countenance  upon  you"  both  !  and 
that  will  turn  your  mourning  into  gladness.  Perhaps  this  bereave- 
ment will  lead  you  nearer  to  Jesus :  for  we  have  an  unfailing 
promise,  that  "  all  things  shall  work  together  for  our  good."  "  Whom 
the  Lord  loveth  he  chasteneth.  even  as  a  father  the  son  in  whom 
he  delighteth.  As  many  as  I  love,  I  rebuke  and  chasten."1  And 
then  how  sweet  to  be  assured,  that  "in  all  our  afflictions  he  is 
afflicted  !"  that  in  all  our  troubles  he  is  near  to  help;  that  in  all  our 
bereavements  he  is  ready  to  fill  up  with  himself  the  painful  dreary 
void,  which  is  made  in  our  hearts  !  My  beloved  friend,  I  do  not 
say  these  things  to  you  "  becau^p  you-  know  them  not,  but  rather 
because  you  know  them,"  and  are,  1  trust,  at  this  time  living  upon 
them.  How  vain  were  it  to  speak  to  you  of  earthly  comfort  under 
the  heavy  loss  you  have  sustained  !  But  this  is  the  very  time, 
when  God's  children  often  drink  deepest  of  heavenly  consolation  ; 
and  I  trust  it  is  thus  with  my  precious  friend.  I  know  that  our 
heavenly  Father  has  afflicted  you  in  very  faithfulness;  and  though 
for  the  present  your  chastisement  must  seem  ';  grievous"  indeed  to 
you,  yet  hereafter  it  shall  bring  forth  in  you  "the  peaceable  fruits 
of  righteousness."2  In  the  meantime  may  you  be  taught  to  lay 
hold  on  the  gracious  invitation  to  "  call  upon  God  in  the  time  of 
trouble  !"  Make  David's  words  your  own — "  from  the  end  of  the 
earth  will  I  cry  unto  thee,  when  my  heart  is  overwhelmed  ;  lead  me 
to  the  rock  that  is  higher  than  I."  "  What  time  I  am  afraid,  I  will 
trust  in  thee."  "  My  soul  trusteth  in  thee,  and  in  the  shadow  of 
thy  wings  will  I  make  my  refuse,  until  these  calamities  be  overpast." 
"  In  the  day  of  my  trouble  I  will  call  upon  thee ;  for  thou  wilt 
answer  me."3  And  may  you,  my  dear  friend,  be  able  to  apply  to 
yourself  the  words  of  our  God — "  Behold,  I  have  refined  thee,  but 
not  with  silver  :  I  have  chosen  thee  in  the  furnace  of  affliction.  I, 
even   I,  am  he  that  comforteth  you — as   one  whom  his  mother 

1  Romans  viii.  98.     Heb.  xii.  6.     Rev.  iii.  19. 

2  Psalm  cxix.  75.     Hebrews  xii.  11.        3  Psalm  1.  15;  lxi.  2;  lvi.  3;  lvii.  1;  lxxxvi.  7. 


MEMOIR    OF    MARY    JANE    GRAHAM.  109 

coraforteth,  so  will  I  comfort  you."     "  In  a  little  wrath  I  bid  my 

face  from  thee  for  a  moment ;  but  with  everlasting-  kindness  will 
I  have  mercy  on  thee,  saith  the  Lord  thy  Redeemer."1  I  would  not 
obtrude  my  own  words  upon  you  upon  an  occasion  like  this.  But 
I  may  hope  that  the  Spirit  of  truth  will  bless  his  words  to  your 
comfort;  so  I  fear  not  to  tire  you  with  the  repetition,  for  they  are 
always  new, — ';  O  God,  thou  art  my  God."2  Here  is  a  balm  for 
every  wound ;  yes,  he  is  your  God.  Wisdom  and  tenderness  shall 
f  >rm  the  basis  of  all  his  dealings  towards  you  ;  and  he,  who  is  so 
wise  and  so  tender,  is  engaged  to  do  you  nothing  but  good  all  the 
days  of  your  life.  I  did  not  mean  to  have  written  so  much,  know- 
ing that  even  the  sympathy  of  friendship  may  sometimes  be  an  in- 
terruption to  our  own  feelings.  But  I  now  leave  off,  begging  you 
to  accept  the  warmest  affection  of,  &c.' 

How  delightful  is  the  confidence,  which  Miss  Graham  here 
expresses  in  the  support  of  the  simple  word  of  God  in  the  hour  of 
affliction  !  Though  her  letter  affords  some  of  her  own  beautiful 
thoughts,  yet  her  main  effort  is  perceptible  throughout ;  not  to  strain 
her  mind  to  force  out  something  original  or  striking,  but  to  bring 
forward  the  encouraging  promises  of  scripture,  as  far  more  powerful 
than  the  product  of  her  own  thought.  This  is  honoring  the  word 
of  God. 

The  next  letter  relates  personally  to  herself,  and  gives  a  lively 
description  of  her  state  of  mind,  with  a  happy  transition  from  her 
own  playful  spirit,  to  a  more  serious  and  edifying  strain. 

'April,  1827. 
'  I  am  sure  that  I  am  very  old  for  my  age.  It  is  not  common  at 
twenty-four  to  live  upon  the  past  as  I  do.  Most  people  would 
rather  feed  upon  pleasant  hopes  of  the  future,  but  that  is  a  thing  I 
never  do  without  trembling.  It  is  not  that  I  have  the  least  doubt 
of  everything  being  ordered  for  my  happiness  ;  but  I  dread  passing 
my  life  in  this  painful  uncertainty  ;  and  I  think  this  requires  more 
faith  than  to  pass  it  in  the  most  severe  affliction.  Besides,  I  am 
afraid  of  living  in  a  kind  of  tertian  fever :  for  either  I  am  very  hot 
or  very  cold.  I  am  incapable  of  an  equal  temperament  in  anything. 
A  person  who  knows  me  this  month  would  not  know  me  the  next. 
I  do  not  know  myself;  God  knows  me;  he  knows  all  my  weak- 
nesses, all  my  vanity:  however,  all  this  does  not  cause  him  to  for- 
sake me.  When  I  stray,  he  seeks  me;  when  I  return,  he  receives 
me  with  tenderness ;  when  I  doubt,  he  assures  me ;  when  I  am 
unhappy,  he  consoles  me.  Surely  he  can  give  me  strength  to 
devote  myself  wholly  to  him,  and  not  to  turn  away  again  from  his 
ways.' 

Another  letter  affords  a  beautiful  illustration  of  her  spirituality  of 
mind,  connected  with  the  recollection  of  her  literary  pursuits. 

i  Isaiah  xlviii.  10;  li.  12;  lxvi.  12  j  liv.  7,  8.  2  Psalm  lxiii.  1. 


110  MEMOIR    OF    MARY    JANE    GRAHAM. 

<  Chudleigh,  Sept.  1S27. 

c  You  are  then  at ,  where  you  lead  a  very  pleasant  life,  but 

where  you  are  not  happy,  because  he  who  is  your  happiness  no 
longer  cheers  you  with  his  presence.  I  also  am  very  gay.  I  am 
here  to  my  heart's  content.  ;  and  1  am  not  happy,  because  I  cannot 
find  my  God — my  beloved.  I  find  that  we  "are  the  salt  of  the 
earth  ;"  but  that  this  "  salt  has  lost  its  savor,  and  is  no  longer  good 
for  anything,  but  to  be  thrown  away  and  trodden  under  foot  of 
men."1  But  the  infinite  compassion  of  Jesus  will  not  suffer  it  to  be 
so  with  us,  and  therefore  he  causes  us  to  feel  incessantly  bitter 
inquietudes,  which  will  not  suffer  us  to  rest  without  returning  to 
him.  In  the  meantime  we  are  both  in  a  new  place,  which  we  shall 
perhaps  never  see  again.  Shall  we  quit  this  place  without  leaving 
there  some  savor  of  the  name  of  Jesus  Christ?  It  is  delightful  to 
be  able  to  create  recollections  as  exquisite  as  those  awakened  by  the 
beautiful  images  of  Petrarch  and  Tasso.  But  it  is  much  more 
delightful  to  remember  every  place,  where  we  have  seen  some  soul 
converted  to  God  ;  this  recollection  will  solace  us  at  a  time,  when 
all  the  delights  of  our  Tasso  will  appear  but  a  vain  dream.  I  do 
not  say  this  because  I  feel  as  I  sp^ak.  I  see  it  in  my  understand- 
ing ;  but  it  does  not  reach  to  my  heart.  However,  1  speak  because 
I  desire  to  feel  it,  and  that  you  should  feel  it  too.  I  wish  to  love 
Tasso,  and  our  other  studies,  only  for  the  love  of  God,  and  to  give 
all  to  his  service.  But  I  love  them  too  much  for  myself;  and  yet  I 
do  not  think  it  would  be  right  to  give  them  up,  since  they  may  one 
day  be  of  use  to  me.' 

We  will  now  present  a  few  letters,  which  will  introduce  us  to  a 
nearer  view  of  the  exercises  of  her  own  mind.  She  appears  to  have 
been  deeply  harassed,  in  common  with  the  great  Apostle,  with  that 
painful  conflict,  which  his  own  inspired  pen  has  so  graphically  de- 
scribed in  Romans  vii. — a  chapter  which— though  unintelligible  to 
the  world,  and  even  to  the  merely  external  professors  of  the  Gospel — 
unfolds  more  or  less  of  the  secret  history  of  every  Christian's  heart. 
The  following  letter,  of  an  early  date,  marks  her  mind  exercised  in 
the  painful  sense  of  her  own  deficiencies,  while  anxiously  engaged 
in  the  pursuit  of  that  knowledge,  which  was  the  basis  of  all  that 
was  valuable,  both  in  her  intellectual  and  spiritual  character. 

'  June,  1823. 

{  No — I  have  not  yet  regained  my  peace  of  mind.  It  is  a  guest 
which  will  not  dwell  in  a  soul  so  weak  and  vain  as  mine.  I  have 
again  read  a  passage  in  Mason.  But  I  find,  that  although  self- 
knowledge  is  the  most  excellent  kind  of  wisdom  man  can  possess, 
yet  there  is  a  sort  of  self-knowledge,  which  only  debases  and 
hardens  the  soul  ;  and  this  is  exactly  the  kind  with  which  I  am 
furnished.     And    whilst  true  self-knowledge  introduces  order  and 

i  Matthew  v.  13. 


MEMOIR    OF    MARY    JANE    GRAHAM.  HI 

light  into  the  soul,  as  when  the  sun  enlightens  the  earth ;  the  self- 
knowledge  which  I  possess  rather  resembles  the  lightning,  which 
shines  for  a  moment,  and  shows  all  the  desolation  which  the  storm 
has  produced,  and  which  itself  increases  the  desolation.  To  know 
one's  self  miserable,  but  not  to  be  unwilling  to  use  the  means  of 
being  happy  ;  to  know  one's  self  a  sinner,  but  to  flee  from  and 
abandon  the  Saviour  of  sinners,  has  been  a  true  description  of 
my  feelings.' 

To  her  cousin  she  expresses  some  grounds  of  thankful  recollec- 
tion for  Christians,  who  are  called  in  "  the  days  of  their  youth"  to 
the  service  of  their  God  and  Saviour. 

'My  dearest .     I  seem  to  have  so  much  to  say  to  you, 

that  I  scarcely  know  where  to  begin.  I  am  not  now  afraid  of  in- 
dulging in  a  little  effusion  of  my  feelings  to  you,  as  they  begin  to 
sit  less  heavy  upon  my  heart.  I  begin  (o  feel  a  sort  of  assurance, 
that  it  will  ere  long  be  "with  me  as  in  months  past,  when  the  can- 
dle of  the  Lord  sinned  upon  my  head."'  Yet  I  cannot  tell  you  that 
I  enjoy  anything  of  really  spiritual  feeling.  Oh  !  that  has  been 
too  long  stifled  to  awake  at  once  to  anything  like  life  and  vigor.1 

Dear ,  let  us  be  more  careful  than  we  have  hitherto  been,  not 

to  quench  the  spark  of  Divine  life  in  our  hearts,  not  to  suffer  the 
love  of  the  world  to  enter  where  the  Holy  Spirit  has  deigned  to 
erect  a  temple  to  himself.  I  must  tell  you  the  thought  which 
struck  me  yesterday,  and  roused  me  more  effectually  than  any- 
thing for  some  time  past  has  done.  It  was  a  sense  of  the  blessed- 
ness of  being  called  in  our  youth  to  the  knowledge  of  God,  now 
that  our  feelings  are  fresh,  and  our  habits  unformed :  before  we 
have  entered  into  the  pleasures,  company,  and  temptations  of  the 
world.  It  seems  as  though  we  had,  through  the  mercy  of  our 
Saviour,  being  turned  from  the  broad  path  of  destruction  while  yet 
upon  the  threshold— before  we  could  have  a  long  and  weary  way 
of  sin  to  retrace.  Are  not  these  mercies,  which  call  for  our  warmest 
gratitude  ?  Shall  I  tell  you  another  light,  which  then  struck  me 
more  forcibly  than  I  had  ever  felt  it  before  ?  Is  it  not  a  blessing  to 
have  been  enabled  to  enter  decidedly  upon  a  life  of  religion,  be?ore 
we  had  formed  any  connection  contrary  to  it  ?  Now  everythino- 
seems  open  before  us.     The  narrow  path  has  been  for  us  divested 

>  The  writer  feels  it  right  to  notice  this  sentence  as  a  subtle  form  of  legality,  verv  prev- 
ofC,mt„Svy0Thg  C;r,sft,ans>  and  "<*  ""known  l°  zeroised  Christians  in  a  higher  stage 
of  maturity      The  chastisement  of  the  rod  is  indeed  numbered  among  the  rich  provisions 

WK*!ieiinr]f,nAC°\ernnt  (P,falm  lx"«- 30-32);  and  usually  the  Lord  makes  the 
backsl  dmgs  of  his  children  the  instruments  of  his  salutary  correction.  (Jer  ii  19  ) 
But  let  us  never  seem  to  dictate  to  him  the  mode  of  his  discipline;  and  especially  Ictus 
not  limit  the  abso  ute  and  unbounded  freedom  of  the  Gospel/which  opens  the  «S5fiS 
inediaU  and  complete  acceptance  to  those  who  deserve  a  more  protracted  banishment  from 
Si£  rti  f  exPftatl»i  of  «"  indefinitely  distant  return  paralyzes  the  present  S 
LVr"U  £TeSS,  °f  !""!7  °VenS  the  door  °f  instant  hope  for  the  most  hopeless,  (Isaiah 
(Ibid   xhv  %  )  ^  the  constraininS  motive  t0  the  fi^  step  of  penitence. 


112  MEMOIR    OF    MARY    JANE    GRAHAM. 

of  half  its  difficulties  ;  and  great  will  be  our  sin  and  misery,  if  we 
walk  not  in  it  with  a  cheerful  devoted  resolve,  that  every  future 
step  may  be  for  his  glory,  who  first  led  us  into  it.' 

The  next  letter  displays  the  jealous  though  exquisite  enjoyment 
of  her  sources  of  legitimate  pleasure  in  the  work  of  God. 

'  Hastings,  July,  1823. 

CI  am  no  longer  sad,  unless  a  pleasure  too  profound  for  laughter 
or  gayety  can  be  called  sadness.  There  are  times  when  I  feel  un- 
happy, because  I  am  so  happy — because  I  can  derive  such  exqui- 
site enjoyment  from  objects  which  pass  away  in  a  moment,  while 
the  things  of  eternal  duration  make  only  a  light  and  fleeting  im- 
pression on  my  soul.  I  cannot,  however,  forbid  myself  from  en- 
joying the  delights,  which  here  present  themselves  every  minute  to 
my  mind  ;  and  you  must  pardon  me  if  I  fatigue  you  with  many 
absurdities.' 

The  following  allusion  to  her  early  attainments  cannot  fail  of 
interesting  the  reader. 

'  There  are  periods  in  the  life  of  every  person,  which  have  re- 
spect only  to  the  intellect,  but  which  affect,  however,  all  the  rest 
of  the  life,  and  to  which  may  be  traced  up  almost  all  the  intel- 
lectual qualities  which  that  person  possesses.  It  appears  to  me, 
that  the  period  to  which  my  mind  recurs  with  the  greatest  pleasure 
is  that,  when  I  began  to  learn  Milton  as  a  simple  act  of  memory.1 
What  a  low  and  unworthy  motive !  However,  when  my  soul 
began  to  open,  to  understand  a  little  his  noble  ideas,  so  entire  a 
change  was  made  in  my  inclinations  and  taste,  that  I  can  hardly 
believe  myself  to  be  the  same  person.' 

The  next  letter  gives  a  profitable  application  of  Scripture,  to- 
gether with  an  interesting  train  of  remark. 

1  June,  1823. 
'  One  text  of  Scripture  has  lately  dwelt  much  upon  my  mind,  and 
seemed  like  a  sentence  of  condemnation  upon  my  worldly-minded- 
ness  and  inconsistency.  It  is  that  short  but  expressive  description 
of  the  conversion  from  sin — "  And  he  rose  up,  and  left  all,  and  fol- 
lowed him."2  Oh  !  what  a  warning — and  yet  by  me  unheeded 
warning — does  it  seem  to  rise  and  shake  off  these  fetters  of  sloth 
and  inactivity — to  leave  all,  even  the  dearest  friends,  the  most,  deep- 
rooted  habits,  which  can  come  in  the  way  of  this  grand  end,  and 
to  follow  Jesus  through  affliction  and  difficulties,  in  all  the  meek 
simplicity  and  lowly  dependence  of  a  little  child  !  May  he  give  us 
strength  thus  to  follow  his  loved  steps !  May  he  enable  us  to  walk 
hand  in  hand,  mutually  encouraging  and  supporting  each  othe^ 

i  See  page  12.  2  Luke  v.  28. 


MEMOIR    OF    MARY    JANE    GRAHAM.  113 

till  we  come  to  the  presence  of  his  glory,  there  to  abide  forever ! 
I  well  know  the  feeling  you  mention  with  regard  to  another  world. 
But  when  thinking  of  this,  I  am  unfortunately  apt  to  reverse  it,  and 
to  consider  the  past  as  a  painful  dream,  and  the  present  as  some- 
thing too  disagreeable  to  be  real ;  while  I  look  forward  to  future 
hopes  and  schemes  till  the  dreams  of  my  imagination  assume  the 
shape  of  delightful  realities  ;  and  in  stretching  forward  to  them,  I 
forget,  that  it  is  only  in  the  sober  and  continual  routine  of  present 
duties,  that  I  can  hope  to  attain  those  delightful  expectations.' 

Her  seasons  of  prayer  appear  to  have  been,  in  common  with  all 
Christians,  times  of  severe  conflict.  The  following  extract,  after 
alluding  to  the  blots  that  too  often  deform  the  profession  of  the 
Gospel,  adverts  to  this  point. 

'  Torquay,  April  12,  1825. 
'How  many  ways  there  are  of  dishonoring  the  Christian  pro- 
fession !  some  by  ill  humor;  some  by  coldness;  some  by  im- 
moderate zeal;  others  by  the  fear  of  man.  Oh  !  my  dear  friend, 
let  us  seek  to  ornament  our  profession  ;  let  us  see  in  the  unlimited 
compassion  of  our  good  Shepherd,  pardon  for  our  past  extreme  luke- 
warmness,  and  Divine  strength  to  shake  off  the  drowsiness  which 
oppresses  us.  Not  only  the  prayers  which  I  offer  for  myself,  but 
those  which  I  offer  up  for  you,  seem  to  be  covered  with  a  cloud 
through  which  they  cannot  penetrate.  My  prayers  did  I  say?  I 
do  not  pray — I  am  frightened  when  I  think  of  the  state  in  which  I 
am.  If  you  are  in  a  more  spiritual  frame,  when  at  the  feet  of  the 
Saviour,  remember  her  who  is  gone  so  far  away.' 

To  another  of  her  correspondents  she  thus  writes  : 

1  April  30,  1827. 
i  I  can  hardly  tell  you  what  a  strange  state  I  am  in — one  minute 
longing  after  holiness  so  intensely,  that  I  feel  as  if  I  should  die  if  I 
did  not  get  it :  the  next  so  full  of  vain  thoughts,  that  I  hardly 
know  what  real  spiritual  holiness  is.  I  never  had  such  clear  views 
of  the  extreme  depravity  of  my  heart  and  life.  Every  day  I  learn 
something  new  about  my  helplessness  and  blindness,  and  dreadful 
wickedness.  But  though  I  can  spread  these  things  before  God  in 
prayer,  1  cannot  mourn  over  them ;  or  if  I  do,  it  is  from  a  sense 
of  my  misery — not  from  a  view  of  Him  whom  I  have  pierced. 
Well  !  I  know  this  hardness  of  heart  is  a  part  of  the  complaint 
under  which  I  groan,  and  which  will  be  removed  by  the  great 
Physician.  But.  I  am  sometimes  confounded  by  the  seemingly  con- 
trary answers  I  receive  to  prayer,  though  in  the  end  I  feel  the  deal- 
ings of  God  with  me  to  have  been  wise  and  just.  For  instance — 
after  having  prayed  much  for  a  sense  of  sin,  I  seem  to  have  been 
left  to  the  power  of  it.  I  feel  left  to  strive  with  a  great  enemy,  who 
tramples  me  with  the  greatest  ease  under  his  feet.     Let  me  not  un- 

8 


114  MEMOIR    OF    MARY    JANE    GRAHAM. 

justly  murmur  against  my  dearest  and  wisest  Saviour.  For  he 
leaves  me  not  long  at  the  mercy  of  my  cruel  adversary,  but  ap- 
pears on  my  behalf  often  when  I  have  the  least  expectation  of  it. 
One  thing  distresses  me  very  much.  It  is  so  strange.  I  have  for 
some  time  past  scarcely  ever  enjoyed  a  spiritual  sabbath.  I  often 
enjoy  a  sabbath  on  week-days  ;  but  when  Sunday  comes  (I  mean 
the  last  three  or  four,)  all  my  spiritual  feelings  go  ;  religion  seems 
the  dullest  tiling  in  the  world,  and  vain  thoughts  the  pleasantest ; 
I  cannot  tell  you  how  the  comfort  of  the  day  is  destroyed.  It  was 
the  case  the  whole  of  yesterday  till  quite  night,  when  the  accidental 
opening  upon  this  little  verse  of  Toplady's  brought  back  the  loveli- 
ness of  Christ  to  my  thoughts  with  such  sweetness,  and  filled  me 
with  such  longings  after  Him,  that  for  some  time  I  could  not  sleep : 

Less  than  thyself  will  not  suffice, 

My  comfort  to  restore  ; 
More  than  thyself  I  cannot  crave, 

And  thou  canst  give  no  more. 

Oh,  to  be  "filled  with  all  the  fulness  of  God  !"  to  have  "Christ 
dwelling  in  our  hearts  by  faith  }"  to  be  temples  of  the  Holy  Ghost ! 
To  know  that  this  is  mine  ;  and  yet  for  want  of  faith  1  so  often 
make  my  heart  as  a  cage  of  unclean  birds.  My  dearest  friend,  I 
have  chosen  this  verse  for  my  portion,  my  treasure  in  this  world 
and  the  next.  I  recommend  it  to  you ;  and  I  know  God  will  give 
it  to  us,  and  abundantly  fulfil  our  wishes  above  all  that  we  can 
ask  or  think — Ezek.  xliv.  28.  What  a  glorious  portion  !  Hard  as 
my  heart  is,  and  blind  as  my  eyes  are,  I  see  and  feel  a  little  of  its 
excellence :  but  then  so  often  my  soul  forgets  her  joy,  looks  back 
upon  the  world,  and  shrinks  from  the  choice,  which  a  few  minutes 
before  seemed  so  unutterably  desirable  !' 

At  another  time  she  writes  in  the  same  strain. 

'  May  15,  1827. 
•  I  think  I  would  give  up  every  prospect  of  worldly  happiness  that 
I  have,  or  ever  can  have,  to  have  these  vain  thoughts  crucified  and 
nailed  to  the  cross  of  Jesus ;  and  yet  often,  the  more  I  want  to  be 
delivered  from  them,  (he  more  obstinately  I  cleave  to  them,  and  I 
am  so  soon  tired  of  praying  against  them.  But  the  everlasting 
covenant  fills  me  with  hope  and  comfort — "  I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me.  I  will  put  my  law 
in  their  inward  parts,  and  write  it  in  their  hearts."" 

The  next  letter  shortly  afterwards  is  of  a  similar  character. 
The  spirit  of  tender  carefulness  that  marks  the  closing  allusion 
is  worthy  of  special  remark. 

1  Jer.  xxxii.  40;  xxxi.  33. 


MEMOIR    OF    MARY    JANE    GRAHAM.  115 

' Stoke,  June  2,  1827. 
{I  never  wanted  something  to  awaken  and  alarm  me  so  much 
as  I  do  now.  I  think  I  could  be  content  to  have  some  very  great 
affliction,  if  it  would  but  restore  me  to  communion  with  God.  I 
told  you  how  much  vain  thoughts  had  tempted  and  annoyed  me. 
When  I  last  wrote  to  you,  I  felt  confident  of  being  soon  made  more 
"than  conqueror  through  him  that  loved  me."  But  1  have  lately 
left,  off  striving  against  them  ;  and  now  having  turned  "  the  house 
of  prayer  into  a  den  of  thieves,"  I  know  not  how  to  cast  them  out 
again.  Oh  !  that  Jesus  himself  would  drive  them  from  his  tem- 
ple, though  it  be  with  a  scourge.1     With  regard  to ,  I  feel  it 

more  and  more  my  duty  to  send  my  letter.  But  what  I  have  writ- 
ten has  been  given  to  me,  and  I  am  afraid  to  finish  it,  lest  I  should, 
in  my  worldly  and  unbelieving  frame,  mix  something  of  my  own 
with  it.' 

Yet  her  deep  self-abasing  apprehensions  were  not — except,  pos- 
sibly, at  seasons  of  temptation — tinctured  with  despondency.  From 
the  tone  of  many  of  the  preceding  letters  it  is  evident,  that  she 
knew  the  fulness  of  her  resources  in  the  promises  of  the  Gospel : 
and  in  her  prostrate  humiliation  of  soul  she  did  not  cease  to  plead 
them  to  the  uttermost  of  her  warranted  expectations.  Thus  she 
writes  to  a  friend : 

\ and  I,  and  all  took  the  sacrament  yesterday.     I  never  felt 

so  much — '  the  remembrance  of  these  our  misdoings  is  grievous  ; 
the  burden  of  them  is  intolerable.'  Is  it  not  great  and  free  love, 
which  has  made  that  a  burden  to  us,  which  was  once  our  delight; 
and  that  intolerable,  which  we  once  drank  up  like  water?  But 
what  puzzles  and  alarms  me  is,  that  it  should  be  sometimes  in- 
tolerable, and  yet  not  forsaken  ;  and  sometimes  at  the  moment 
when  I  feel  it  to  be  intolerable,  the  struggle  to  give  it  up  is  more 
intolerable.  The  only  thing  that  makes  me  feel  a  lioly  hatred  of 
sin,  is  the  thought,  that,  even  when  it  seems  sweetest  to  me,  the 
eye  of  Jesus  beholds  it  as  an  evil  and  a  bitter  thing;  and  I  shall 
soon  look  upon  it  as  He  does.  It  is  "  that  abominable  thing  which 
He  hates.'"2  It  is  that  abominable  thing  which  my  wretched 
abominable  heart  loves.  But  then  I  do  hate  myself  for  loving  it ; 
and  I  do  not  know  anything  I  would  not  thank  God  for  depriving 
me  of,  if  it  would  tend  to  make  me  see  sin  as  He  does.  I  know 
this  is  the  way  you  feel.  Then  let  us  take  comfort  in  the  thought 
that  Jesus  has  done  something  for  us,  and  to  us  who  have  (though 
so  little)  more  will  be  given.  "  Open  thy  mouth  wide,  and  I  will 
fill  it ;"  this  often  gives  me  comfort,  (as  indeed  the  whole  of  the 
eighty-first  Psalm  does):  but  then  we  can  no  more  open  our 
mouths,  than  we  can  fill  them.  God  must,  open  them  wide,  and 
fill  them  too.  I  feel  so  much  comfort  in  thinking  that  we  cannot 
open  our  mouths  too  wide ;  we  cannot  be  too  greedy  of  heavenly 

1  John  ii.  15.  3  Jer.  xliv.  4. 


116  MEMOIR  OF  MARY  JANE  GRAHAM. 

food,  nor  too  grasping  of  heavenly  riches.  It  is  not  presumption, 
but  faith  and  humility,  to  expect  that  God  for  Christ's  sake  will  fill 
our  earthen  vessels  with  an  eminent  measure  of  his  heavenly 
treasures ;  and  the  greatest  eminence  in  Christian  grace  is  to  lose 
eight  of  self,  to  be  willing  to  be  least  of  all — to  be  nothing,  and  to 
look  upon  others  as  nothing,  except  as  they  are  in  Christ,  and  to 
look  upon  Christ  as  everything.  But  oh,  how  far  am  I  from  this  ! 
Yet  I  do  not  despair.  I  have  had  glimpses  of  it.  I  trust  it  shall 
one  day  be  the  settled  temper  of  both  our  souls.  Pray  for  me,  and 
pray  that  1  may  be  enabled  to  pray  for  you.' 

The  darkness  and  conflicts  of  her  mind,  were  doubtless  much  in- 
creased by  the  active  power  of  the  enemy  operating  upon  her 
enervated  health.  It  is  delightful,  however,  to  mark  the  cheering 
irradiations  of  sunshine  breaking  in  upon  her,  as  marked  in  the 
following  letter : 

1  November  21,  1S26. 
My  beloved  Friend, 
'I  can  almost  say  in  the  words  of  Scripture,  which  you  love,  that 
the  winter  of  my  soul  is  gone,  and  that  the  sweet  season  of  the 
springing  of  flowers,  and  of  singing  of  birds  'is  come,  and  that  the 
voice  of  the  celestial  dove  makes  itself  heard.1  1  again  begin  to 
know  what  it  is  to  walk,  "as  seeing  Him  who  is  invisible."  But 
do  not  suppose  that  I  am  in  a  very  spiritual  state.  But  the  least 
ray  of  the  light  of  his  countenance  appears  immense,  after  so  many 

weeks  passed  in  darkness  and  rebellion.     Oh  !    my ,  let   us 

exert  every  effort  to  find  again  the  lover  and  the  beloved  of  our 
souls.  Who  knows  but  his  own  time  may  come,  in  which  he  will 
fully  reveal  himself  to  us?  Let  us  pray  for  each  other,  that  we 
may  be  wholly  separated  from  the  world  and  from  ourselves,  and 
more  closely  united  to  Jesus,  in  whose  strength  we  shall  be  able  to 
do  all  things.  I  cannot  feel  that  deep  repentance  that  I  ought  to 
feel  for  my  repeated  transgressions.  But  even  in  this  I  see  the 
Divine  love,  beeause  every  strong  emotion  affects  my  health.' 

Her  views  of  the  power  of  faith  in  prayer  were  most  enlivening. 
'I  never  pray,' — said  she  one  day  to  a  dear  friend — 'without  a 
promise.'  On  that  promise  she  was  enabled  to  rely  with  entire 
confidence.  Referring  to  the  fulness  and  power  of  the  Apostle's 
prayer,  Eph.  i.  17,  18,  and  to  that  sublime  doxology,  chap.  iii.  20, 
21, — she  added,  '  What  a  prayer  was  this  !  How  comprehensive  ! 
How  much  are  we  encouraged  to  ask  for !  Why  then  do  we  receive 
so  little,  but  because  our  hearts  are  not  sufficiently  enlarged  1  We 
are  wanting  in  faith.  We  do  not  expect  enough  from  God.  We 
are  straitened  in  ourselves.  We  are  not  straitened  in  God.  How 
much  more  should  we  receive,  if  we  "  continued  instant  in  prayer," 

i  See  Cant.  ii.  11,  12. 


MEMOIR    OF    MARY    JANE    GRAHAM.  117 

and  "prayed  without  ceasing."  We  are  like  the  King  of  Israel, 
who,  when  commanded  by  Elisha  to  smite  on  the  ground,  pro- 
voked the  wrath  of  the  man  of  God,  by  smiting  only  thrice,  and 
then  staying.  Whereas,  had  he  smitten  five  or  six  times,  he 
would  not  only  have  gained  a  temporary  advantage  over  his  ene- 
mies, but  would  have  utterly  destroyed  them.1  Thus  in  our  prayers 
we  are  contented  with  small  success.  We  do  not  continue  enough 
in  the  exercise.  Even  when  our  hearts  have  been  someichat  en- 
larged, we  have  been  too  ready  to  desist,  and  rest  satisfied  without 
persevering  till  we  have  received  yet  larger  supplies  of  Divine 
grace." 

To  another  friend  she  wrote  in  the  same  enlarged  spirit  of  Chris- 
tian expectancy : — 

'May  15,  1827. 
'I  see  something  of  the  love  of  Christ,  which  I  would  not  lose 
for  worlds.  But  neither  do  you  or  I  see  half  what  may  be  seen  of 
it  even  in  this  world,  if  we  ask  in  faith.  Only  let  us  not  be 
afraid  of  expecting  too  much.  Let  us  stretch  our  prayers  and  ex- 
pectations to  the  very  uttermost  of  what  "  we  can  ask  or  think ;" 
and  as  sure  as  God  is  truth,  we  shall  receive  "exceeding  abun- 
dantly above  all  that  we  can  ask  or  think."3  We  shall  receive  all 
that  Jesus  can  ask  or  think.' 

Her  views  of  Christian  assurance,  as  set  forth  in  the  following 
letter,  were  clear  and  scriptural. 

'  July  4,  1827. 
'My  mind  is  in  a  state  of  declension  and  deadness  to  spiritual 
things,  which  is  the  more  awful  to  me,  from  having  enjoyed  much 
communion  with  God,  a  few  weeks  ago.  I  know  not  how  to  de- 
scribe this  state  better  than  by  saying,  that  prayer  seems  to  be  my 
burden ;  and  evil  thoughts  my  element ;  and  that,  instead  of 
maintaining  a  continued  conflict  against  this  inclination,  I  feel  a 
kind  of  obstinate  hardened  disposition  in  my  mind,  leading  me  to 
yield  rather  to  Satan  than  to  God.  But  even  during  all  this  time, 
my  evidence  of  being  a  child  of  God,  though  not  brought  with  any 
realizing  sweetness  to  my  heart,  yet  remains  quite  clear  and  un- 
clouded to  my  understanding.  But  my  evidence  is  this — not  that 
I  am  now  in  a  spiritual  frame  of  mind  (though  that  would  be  a 
delightful  confirmation  of  it) — but  that — let  my  state  be  what  it 
will, — still  I  cannot  forget,  that  I  have  cast  myself  a  thousand  and 
a  thousand  times  upon  the  mercy  of  God  in  Christ  Jesus.  I  have 
committed  my  soul  to  him;  and,  though  I  am  unfaithful  and  un- 
believing, yet  [  know  that  he  abideth  ever  faithful,  to  keep  that 
which  has  once  been  committed  to  him.     Besides — I  have  told  him 

i  2  Kings  xiii.  14—19.  2  Eph.  iii.  02. 


118  MEMOIR    OF    MARY    JANE    GRAHAM. 

again  and  again — and  that  with  agonizing  earnestness, — what  a 
weak  backsliding  heart  I  have  intrusted  to  his  care  ;  and  that,  if  he 
does  not  hold  ine  up,  I  shall  fall.  And  how  can  I  think  that  he  has 
forgotten  all  my  prayer  for  keeping,  and  all  his  promises  of  keeping 
me,  and  that  he  means  to  let  me  fall  forever?  Oh  !  I  cannot  think 
so.  I  cling  to  my  assurance,  and  cannot  but  think,  that  as  Christ  — 
and  Christ  alone — is  the  foundation  of  it,  it  must  be  well-founded. 
I  must  think  (I  would  say  it  with  reverence)  that  God  would  cease 
to  be  "  a  faithful  Creator,"1  if  he  could  give  up  a  soul  that  has  been 
so  often  confided  to  his  keeping.  There  is  one  verse,  that  in  the 
darkest  and  coldest  seasons  comes  with  comfort  to  my  mind.  I 
know  that  I  have  often  asked  my  heavenly  Father  for  bread.  Shall 
I  think  he  has  given  me  a  stone?2  I  have  asked  him  for  the 
Spirit  of  truth.  Shall  I  think  he  has  put  me  off  with  the  spirit  of 
delusion  ?' 

This  letter  illustrates  the  true  character  of  Christian  confidence, 
as  exclusively  based  upon  the  word  of  God.  It  is  independent  of 
external  excitement.  It  is  the  reliance  of  faith  upon  the  immutable 
engagements  of  Divine  faithfulness.  Much  that  passes  under  this 
name  is  the  assurance  of  feeling,  rather  than  of  faith.  The  con- 
solations of  the  Gospel  are  believed,  not  because  they  are  declared, 
but  because  they  are  felt.  Hence,  when  the  comfort  is  lost,  the 
ground  of  confidence  is  destroyed.  This,  however,  is  an  inversion 
of  the  scriptural  rule — walking  by  sight,  not  by  faith3 — unlike  a 
tried  saint  of  old,  who  when  "  walking  in  darkness,  and  having  no 
light,"  had  leamt  to  "stay  himself  upon  his  God" — "Though  he 
slay  me,  yet  will  I  trust  in  him."4 

Any  encouragement,  however,  to  be  drawn  from  a  past  operation 
of  faith  must  be  carefully  connected  with  its  present  exercise.  Its 
first  effort  indeed  linked  the  Christian's  heart  in  indissoluble  union 
with  his  Saviour.  Yet  the  principle  must  not  be  confined  to  a 
single  act,  by  which  at  some  former  time  he  came  to  Christ.  It  is 
rather  the  continued  habit  of  the  soul,  by  which  he  is  "  coming"5 
to  Christ  in  constant  motion.  In  Miss  Graham's  case,  the  earnest- 
ness and  intensity  of  her  mind  clearly  marked  the  active  though 
unconscious  influence  of  the  habit  of  faith,  even  while  her  recollec- 
tion was  fixed — perhaps  too  exclusively — upon  some  former  and 
determinate  exercise. 

But  was  Miss  Graham  warranted  in  her  strong  assurance,  in  a 
state  of  conscious  and  acknowledged  backsliding?  When  we  con- 
sider the  character  of  her  religion — self-suspicious,  jealous  of  declen- 
sion, earnestly  longing  for  communion  with  God,  content  with  no 
ordinary  measure  of  conformity  to  the  Divine  image,  we  shall  not 
be  disposed  to  accuse  her  of  presumption,  or  of  a  loose  and  careless 
profession.     Hers  was  not  a  paralyzing  security — a  self-indulgent 

»  1  Prior  iv.  19.  2  Luke  xi.  11— 13.  3  2  Cor.  v.  7. 

4  Isa.  i.  10.     Job  xiii.  15.  5  1  Peter  li.  1.     Coinp.  Gal.  ii.  20. 


MEMOIR    OF    MARY    JANE    GRAHAM.  119 

repose — but  an  habitual  quickness  of  spiritual  discernment,  and 
dutiful  watchfulness.  It  was  probably  her  intense  solicitude  for 
higher  conformity  to  her  Lord,  that  induced  her,  like  holy  Bradford, 
to  pass  this  severe  judgment  upon  herself,  in  the  deep  consciousness 
of  her  infinite  distance  from  the  ultimate  point  of  attainment,  and 
her  sometimes  apparent  contrariety  to  it.  Iniquity  felt  and  iniquity 
allowed,  are,  however,  essentially  different.  When  allowed,  the  soul 
is  benumbed  and  blinded  in  comparative  unconsciousness.  When 
hated,  the  sensibility  of  its  defilements  is  so  keen,  and  the  apprehen- 
sions of  its  guilt  so  afflicting,  that  even  in  a  state  of  conscious  accept- 
ance, the  soul  is  constrained  to  "  write  bitter  things"  against  itself. 
The  prostrate  humiliating  confessions  of  that  holy  saint  of  the 
Reformation  just  alluded  to,  in  no  degree  hindered  the  peaceful  rest 
of  his  soul  upon  the  engagements  of  the  faithfulness  and  love  of  his 
God. 

We  could  not  indeed  but  strongly  discountenance  an  assured 
confidence  in  a  state  of  open  sin,  or  in  any  habitually  allowed  incon- 
sistency with  a  Christian  profession.  Yet  we  are  persuaded  that  a 
personal  assurance  has  often  proved  the  only  chain  of  love,  that  has 
restrained  the  backslider  from  total  apostasy — from  saying,  "  There 
is  no  hope — for  I  have  loved  strangers,  and  after  them  will  I  go."1 
Often,  too,  has  it  been  the  appointed  means  of  conviction  and 
recovery  from  backsliding.  A  realized  sense  of  a  Father's  love,  in 
the  tenderness  and  wisdom  of  merited  chastening,  has  pierced  many 
a  rebellious  child  with  contrite  sorrow,  and  has  brought  him  back 
to  his  Father's  feet  with  simplicity,  gratitude,  and  confidence. 
While  humbled  under  the  most  distressing  consciousness  of  back- 
sliding, he  is  yet  encouraged  by  the  remembrance,  that  the  principle 
and  warrant  of  assurance  is  not  in  himself,  and  that  his  ground  of 
confidence  is  unchangeably  the  same.  '  I  see,'  said  Miss  Graham 
on  one  occasion.  '  that  God  is  my  God  in  covenant.  He  is  un- 
changeable though  I  continually  vary.' 

The  duty  and  importance  of  an  elevated  enjoyment  of  scrip- 
tural privelege,  are  delightfully  inculcated  in  the  following  letter: — 

'W'hat  a  privilege,'  she  observes,  (speaking  of  a  blessed  saint 

now  in  heaven)  has  Mrs. !  to  be  walking  so  closely  with  God, 

and  enjoying  so  much  of  his  presence.  "Oh  !  that  I"  thus  always 
"  knew  where  I  might  find  him,  that  I  might  come  even  to  his 
seat !"  But  I  never  had  so  little  of  his  presence  as  now,  and  if  it 
sometimes  returns  for  a  moment,  the  emotions  of  my  mind  seem 
almost  more  than  I  can  bear,  so  that  I  dread,  even  while  I  long  for, 
their  recurrence.  The  true  remedy  for  all  this  would  be,  that  set- 
tled quiet  peace,  winch  is  the  effect  of  the  righteousness  of  Christ. 
But  this  I  want  faith  to  lay  hold  of  as  my  own.  I  have  been  sur- 
prised lately  at  the  slighting  and  almost  suspicion,  with  which 
friends  appear  to  look  upon  spiritual  peace  and  joy,  as  if  it  were 

1  Jer.  ii.  25. 


120  MEMOIR    OF    MARY    JANE    GRAHAM. 

rather  a  snare  to  be  guarded  against,  than  a  privilege  to  be  sought 
after.  Yet  surely — "  Rejoice  in  the  Lord  always,  and  again  I  say, 
rejoice,"1 — is  as  much  a  command  as—"  Thou  shalt  not  kill — Thou 
shalt  not  steal."  And  I  know  nothing  except  this  "joy  of  the 
Lord,"  which  is  said  to  be  "  our  strength,"2  that  can  so  fill  the 
heart,  as  to  leave  no  room  for  rejoicing  in  self  or  in  the  world.  And 
do  you  not  think,  that  the  more  of  this  holy  joy  is  "  shed  abroad  in 
the  heart,"  the  more  godly  sorrow  will  dwell  there?  At  least  I 
find  it  to  be  so.  They  seem  to  me  to  be  inseparable  companions  in 
our  experience  on  earth.  Were  I  to  mention  the  sweetest  ingredient 
in  the  cup  of  joy  or  sorrow  (I  scarcely  know  which  to  call  it)  that 
we  are  permitted  to  taste  here  ;  it  would  be  the  melting  of  the 
heart,  springing  from  the  sense  of  that  immeasurable  unworthi- 
ness,  which  gives  us  some  faint  conception  how  low  Christ  has 
stooped  to  save  us  !  Why  then,  should  it  be  thought  presumptuous 
to  desire  an  abundant  measure  of  the  very  thing  which  we  are 
commanded  to  have?  Why  should  this  desire  for  "this  peace  of 
God  which  passeth  all  understanding,"  be  construed  into  a  de- 
pendence upon  frames  and  feelings  ? 

'  Sometimes  I  think  we  might  have  almost  as  much  joy  as  there 
is  in  heaven,  if  we  had  but  a  holy  boldness  to  ask  for  it,  and  to  re- 
ceive. We  are  not  straitened  in  Christ ;  "  but  we  are  straitened 
in  our  own  bowels  ;"  so  that,  because  joy  is  an  undeserved  guest 
in  a  heart  defiled  by  sin,  we  dare  not  receive  it  as  a  lawful  gues(, 
though  this  heart  has  been  cleansed  with  the  blood  of  Jesus.  But 
what  will  it  be,  my  dearest  friend,  to  open  our  eyes  upon  that 
world,  where  "perfect  love  casteth  out  fear"3  forever?  I  try  to 
conceive  it  sometimes,  but  I  cannot.  There  is  nothing  I  find  so  dif- 
ficult, as  to  imagine  entire  deliverance  from  the  spirit  of  bondage. 
What  will  it  be,  to  be  "face  to  face"  with  Christ;  "  to  see  him  as 
he  is  ;"4  to  "  see  the  King  in  his  beauty,"5  in  "His  own  glory,  in 
his  Father's  glory  ;"  and  yet  to  look  upon  him  without  fear  !  We 
had  need  have  these  earthly  tabernacles  taken  down  first ;  as  they 
never  could  sustain  it.  And  yet  this  is  that  death,  at  which  even  re- 
newed human  nature  shrinks  ;  though,  if  we  could  view  it  aright, 
it  is  but  the  shutting  out  of  fear,  and  the  letting  in  of  perfect  love 
forever.' 

It  is  indeed  to  be  feared,  as  Miss  Graham  has  observed,  that 
there  is  a  class  of  professors  among  us,  who  depreciate  the  glowing 
exercises  of  Christian  feeling.  Their  religion  is  rather  of  an  intel- 
lectual, than  of  a  spiritual  character.  They  reason,  explain,  de- 
monstrate, vindicate.  But  they  are  cautious  of  extremes.  They 
realize  the  seriousness,  importance,  and  restraints  of  the  Gospel, 
rather  than  its  high  privileges  and  constraining  obligations.  The 
exercise  of  their  judgments,  from  this  defect  of  a  deep  influence  of 

1  Phil.  iv.  \.     1  Thess.  v.  1G.  2  Neh.  viii.  10.  3  1  John  iv.  18 

*  Ibid.  iii.  2.     Rev.  xxii.  4.  5  Isa.  xxxiii.  17. 


MEMOIR    OF    MARY    JANE    GRAHAM.  121 

spiritual  religion,  materially  checks  the  healthful  and  animating 
glow  of  their  affections.  Their  views  of  the  fundamental  doctrines 
are  generally  orthodox,  and  they  maintain  a  correct  external  de- 
portment. But  they  appear  to  have  a  scanty  enjoyment  of  that 
new-created  taste  and  element  of  pleasure,  which  is  connected  with 
the  revelation  of  the  glory  of  God  in  the  soul.  They  seem  to  be 
little  conversant  with  the  varied  exercises  of  a  devotional  habit  of 
mind — such  as  holy  delight  in  communion  with  God,  lively  contem- 
plation of  the  Saviour,  spiritual  meditation  and  enjoyment  of  the 
sacred  word,  and  heavenly  aspiration  of  soul.  Their  ordinary  con- 
versation on  religion  is  restrained  from  that  intimate  and  free  com- 
munication on  spiritual  sympathies,  which  infuses  mutual  warmth, 
refreshment,  and  energy  in  the  endeavor,  like  Jonathan  and  David, 
to  "strengthen  each  other's  hands  in  God  :"'  to  unite  in  a  closer  in- 
tercourse with  our  Divine  Saviour,  and  to  invigorate  our  purposes 
of  consecration  to  his  service. 

Such  persons  seem  too  little  to  consider  the  strong  and  important 
connection  of  religion  with  the  affections.  But  it  is  only  their 
lively  and  powerful  exercise,  that  is  at  all  proportioned  to  the  vast 
expanse  and  grandeur  of  the  subject.  We  find,  therefore,  that  re- 
ligion in  heaven,  where  it  exists  in  its  most  refined  purity  and  per- 
fection, is  much  engaged  in  the  delightful  affections  of  joy  and  love, 
and  in  the  fervent  expressions  of  these  feelings  in  everlasting  praise. 
The  scriptural  exhibition  of  religion  also,  in  the  records  of  the  most 
eminent  servants  of  God,  and  in  the  rich  display  of  the  promises 
of  Christ,  is  of  the  same  glowing  character. 

The  religion  of  the  "man  after  God's  heart"  was  a  religion  of 
the  affections.  Every  natural  affection  of  his  soul  was  filled  with 
God.  In  his  book  of  Psalms,  written  with  the  pen  of  inspiration 
for  the  public  use  of  the  church,  we  behold  him — not  describing  the 
proper  individualities  of  his  own  experience  ;  but  leading  the  wor- 
ship of  the  universal  church  in  the  expression  of  deep  humiliation, 
holy  admiration,  fervent  love  and  joy  in  his  God,  earnest  thirstings 
and  pantings  for  his  presence,  delight  in  his  ordinances,  devout  ac- 
knowledgments for  his  unbounded  mercy,  and  exulting  triumph  in 
his  faithful  love.  The  book  of  Canticles  also — however  we  may 
refrain  from  a  minute  consideration  of  some  of  its  imagery — ex- 
hibits those  vigorous  exercises  of  spiritual  affections,  which  are  con- 
sonant to  the  experience  of  the  lively  Christian,  and  which  excite 
in  him  no  common  measure  of  admiring,  trusting,  and  grateful 
love  to  his  Divine  Saviour.  The  corresponding  New  Testament 
development  of  our  privileges  embraces  those  high  and  heavenly 
blessings,  which  draw  out  the  affections  of  the  soul  into  exciting 
employment — such  as  "peace  with  God  ;"  constant  "access"  to  his 
presence  and  favor;  "  rejoicing  in  hope  of  his  glory;  glorying  in 
tribulations,"  as  the  pathway  thither  ;  "  the  love  of  God  shed  abroad 
in  the  heart ;"  and  "  the  enjoyment  of  God  through  our  Lord  Jesus 

1  1  Sam.  xxiii.  16. 


122  MEMOIR    OF    MARY    JANE    GRAHAM. 

Christ  ;•'  all  of  which  are  presented  to  us  in  a  single  view,  as  our 
present  portion  and  source  of  happiness.1 

If,  therefore,  we  acknowledge  the  Gospel  in  its  faith  and  obliga- 
tions, while  defectively  apprehending  and  estimating  its  privileges — 
if  our  judgment  has  been  informed  and  established  without  a  full 
and  habitual  exercise  of  the  affections,  we  stand  convicted  of  an 
imperfect  reception  of  Christ,  and  of  realizing  only  a  partial  interest 
in  his  unspeakably  rich  enjoyments.  The  class  of  professors,  to 
whom  we  more  immediately  allude,  are  little  aware  of  the  extent  of 
loss  to  their  own  souls,  or  of  evil  to  the  church,  from  their  neglect 
of  seating  religion  more  deeply  and  powerfully  in  their  affections. 
The  spiritual  tone  of  their  religion  is  materially  deteriorated.  The 
refreshing  influence  of  the  ordinances  is  weakened.  The  Holy 
Comforter  is  restrained  in  his  intimate  communion  with  their  souls. 
A  want  of  tender  sensibility  for  the  most  part  characterizes  their 
profession.  The  careless  but  discerning  world  mark  no  perceptible 
elevation  of  heavenly  character,  and  are  led  to  think  that  the  pro- 
mised privileges  of  the  Gospel  are  a  delusive  paradise.  And  pro- 
fessors of  their  own  diss  gladly  take  shelter  under  this  lower 
standard  of  the  cross,  as  a  respectable  evangelical  religion,  precluding 
them  from  many  inconvenient  sacrifices,  to  which  a  more  decided 
exhibition  of  Christian  devotedness  might  have  subjected  them. 

This  restraint  upon  the  affections  brings  us  therefore  into  a  lower 
atmosphere  of  the  Gospel,  unvisited  with  the  fall  power  of  its  holy 
influence.  This  may  readily  account  for  that  conformity  to  the 
principles,  habits,  and  conversation  of  the  world,  which  to  a  con-' 
siderable  extent  is  connected  with  an  evangelical  profession.  The 
enlivening  power  of  faith,  operating  through  the  medium  of  the 
affections,  would  secure  a  triumphant  victory  in  every  form  of 
worldly  conflict.2  and  enable  the  disciples  now,  as  in  times  past, 
boldly  to  confess  their  Master's  name.3  to  glory  in  his  cross,4  and  to 
delight  in  his  service.5  But  this  is  the  "  one  thing"  that  is  too  often 
"  lacking  :"  and  for  which,  as  a  principle  of  entire  consecration  to 
Christ,  no  substitute  can  be  found. 

Let  us  not,  however,  while  insisting  upon  the  connection  of  the 
Gospel  with  the  affections,  be  supposed  to  advocate  a  religion  of 
impulse  or  sensation.  We  are  aware  that  excited  feelings  are  no 
proof  of  holy  alfections.  Much  that  passes  under  the  name  of  re- 
ligious feeling,  is  the  ebb  and  flow  of  the  animal  emotions,  wholly 
unconnected  with  a  spiritual  principle.  Those  emotions  alone  are 
of  Divine  origin,  on  which  practical  holiness  is  ingrafted ;  and  which 
are  not  sought  for  the  pleasurable  excitement  of  the  moment,  but  as 
a  medium  for  the  exercise  of  heavenly  alfections,  and  for  the  exhibi- 
tion of  self-denying  obedience.  We  remember  also,  that  the  first 
excitement  of  a  religious  feeling  is  very  different  from  that  feeling, 
as  a  fixed  habit  of  the  mind  under  the  control  of  a  sound  judgment. 
The  example  of  the  primitive  Christians  leads  us  to  combine  intelli- 

i  Rom.  v.  I—  5,  11.  2  j0hn  v.  4,  5.  3  Acts  iv.  19,  20. 

<  Gal.  vi.  14.  s  Acts  xx.  24 ;  xxii.  13. 


MEMOIR    OF    MARY    JANE    GRAHAM.  123 

gence  and  energy  with  feeling,  and  therefore  to  suspect  the  most 
delightful  emotions,  which  do  not  bring  the  steady  light  from  heaven 
into  the  daily  path,  which  do  not  communicate  vigor,  activity,  and 
decision  to  the  character,  and  that  are  not  connected  with  a  dedica- 
tion of  the  whole  man  to  the  service  of  God.  Religion  is  the  dominant 
practical  principle  in  the  soul ;  and  its  practical  results  are  the  legiti- 
mate evidence  of  the  genuineness  of  the  principle.  Any  encourage- 
ment from  the  past  exercise  of  the  affections,  irrespective  of  their 
present  practical  influence,  must  therefore  be  discountenanced  :  and 
even  this  influence  satisfactorily  ascertained  must  be  controlled  by 
the  dictates  of  a  spiritually  enlightened  judgment.  We  would 
call  the  judgment  into  constant  exercise,  under  the  influence  of 
Christian  motives.  We  would  regulate  "  the  spirit  of  love"  under 
the  control  of  "the  spirit  of  a  sound  mind."1  We  would  have 
"love"  always  to  "abound  in  knowledge  and  in  all  judgment." 
Only  let  it  "abound  yet  more  and  more.''2  Let  it  not  be  chilled, 
damped,  fettered.  Let  us  guard  against  that  frosty  elevation  of 
intellect,  which  seems  to  regard  religion  as  an  Alpine  plant,  the 
growth  only  of  a  cold  climate.  Let  us  not  separate  it  from  that 
exciting  glow  of  love,  in  which  we  are  quickened  to  a  sense  of  our 
obligations,  sustained  under  our  daily  trials,  and  are  raised  in  our 
present  privileges  and  prospective  anticipations  above  the  baneful 
influence  of  "  the  course"  and  spirit  "  of  this  world."  '3 

Constitutional  causes  must,  however,  be  well  considered,  while 
insisting  upon  the  strong  influence  of  religion  upon  the  affections. 
Intellectual  character  is  not  always  imbued  with  natural  sensibili- 
ties;  while  on  the  other  hand  a  sympathetic  tone  of  character  is 
easily  excited.  It  is  obvious  that  both  these  require  larger  measures 
of  Divine  influence — the  one,  that  the  man  may  enter  into  the 
delight  of  Christian  feeling — the  other,  that  natural  tenderness  may 
be  braced  up  to  firmness  and  stability :  in  both  cases — that  they 
may  judge  each  other  charitably.  But  "the  love  of  God  must  be 
shed  abroad  in  our  hearts  by  the  Holy  Ghost,,:i  or  we  are  not,  we 
cannot  be,  Christians. 

We  would  beg,  however,  shortly  to  advert  to  a  depreciation  of 

'  2  Tim-  '•  "!■  2  Phil.  i.  9. 

3  Miss  Graham's  view  of  scriptural  sobriety,  as  distinguished  from  lukewannness  and 
enthusiasm,  is  most  just  and  discriminating—'  I  do  not  mean,'  she  observes  in  her  manu- 
script, '  by  sobriety,  a  spirit  of  temporizing  worldly  prudence.  I  speak  of  fiiat  staid  con- 
siderate frame  of  mind,  which  has  its  source  in  the  full  and  calm  assurance  of  the  under- 
standing—that maturity  of  judgment,  which,  without  checking  the  fiery  chariot  of  zeal,  di- 
rects its  course  in  the  high  road  of  consistency.  Lukewannness  is,  however,  far  more  hate- 
ful than  enthusiasm.  The  fault  of  the  heart  is  more  dangerous  than  the  error  of  the  head. 
Yet  are  the  flights  of  enthusiasm  most  hurtful.  Instead  of  displaying  the  fair  countenance 
of  rel'igion,  they  present  us  with  a  distorted  caricature  of  every  feature.  The  world  is 
ready  enough  to  mistake  this  for  her  true  likeness,  and  to  ridicule  her  for  what  is  not  her 
own.  "The  offence  of  the  cross"  is  already  a  sufficient  stumbling-block  in  the  way  of 
the  irreligious.  We  need  not  add  to  it  the  ill-judged  singularity  of  our  own  conduct. 
If  we  walk  closely  with  God,  that  will  make  us  singular  enough.  We  shall  certainly  be 
regarded  as  enthusiastic.  In  this  solitary  instance,  let  us  not  be  what  we  seem.  We  are 
especially  commanded  to  "  be  sober,"  to  "  add  to  our  faith  knowledge;"  and  the  Spirit, 
who  is  our  teacher  and  guide,  is  "  the  spirit  of  a  sound  mind."  (1  Peter  i.  13;  iv.  7; 
v.  8.    2  Peter  i.  5.     2  Tim.  i.  7.)  i  Romans  v.  5. 


124  MEMOIR    OF    MARY    JANE    GRAHAM. 

scriptural  privilege  of  a  very  different  character.  There  are  some 
who  stand  even  upon  lower  ground  than  intellectual  professors. 
They  are  satisfied  with  a  small  portion  of  spiritual  enjoyment,  and 
even  that  this  modicum  should  be  occasional,  not  constant.  They 
have  no  conception  of  any  internal  religion  answering  to  the  wrest- 
ling "  violence,"  by  which  "  the  kingdom  of  heaven  is  taken  by 
force."1  The  warmth  of  first  impressions  subsides  as  a  matter  of 
course  ;  not  however  into  a  matured  and  solid  effectiveness,  but  into 
lukewarmness  and  inertion.  If  they  be  the  children  of  God  in  a 
Laodicean  state,  they  will  probably  be  roused  by  sharp  afflictions,  to 
a  zealous  and  penitent  profession  of  their  Master's  name,  and  by 
this  wise  and  loving  dispensation,  they  will  be  quickened  to  hear  the 
voice  of  their  Lord,  and  introduced  into  the  full  enjoyment  of 
communion  with  him.2  It  is,  however,  evident,  that  every  form 
of  the  indulgence  of  sloth,  every  allowance  of  unbelief,  and  the 
influence  of  obscure  apprehension  of  the  Gospel,  operate  prejudicially 
to  the  interests  of  the  church  and  of  true  religion.  For  thus  religion 
is  presented  to  the  world  in  a  false  and  unattractive  garb  ;  the 
standard  of  holiness  is  lowered  in  the  defect  of  that  enlivening  sense 
of  redeeming  love,  which  conciliates,  engages,  and  captivates  the 
heart ;  little  is  known  of  that  support  of  the  promises  of  God,  which 
overbalances  all  difficulties,  real  and  imaginary,  and  adds  more  to 
the  enjoyment  of  life,  than  suffering  can  take  away.  This  evil 
will  be  generally  traced,  except  in  cases  of  moral  delinquency  or 
constitutional  weakness,  to  the  secret  root  of  self-righteousness. 
The  simplicity  of  faith  in  the  contemplation  of  its  great  object  is 
obscured  by  an  undue  and  unevangelical  dependence  upon  evidences. 
These,  though  tliey  have  their  legitimate  use  as  the  confirmation 
of  our  hope,3  must  have  no  connection  loilh  its  foundation.  When 
the  perception  of  clear  evidence  is  deficient  (as  in  times  of  temptation 
especially  is  often  the  case  ;)  faith,  leaning  upon  this  ever-changing 
support,  becomes  uncertain,  unsettled,  and  unfruitful.  Whereas 
under  the  darkest  destitution  of  internal  sources  of  comfort,  the 
offer,  invitation,  encouragement  and  promise  of  the  Gospel,  addressed 
to  sinners,  is  an  unfailing  and  sufficient  warrant,  such  as  nothing 
in  ourselves  can  make  more  complete.  Let,  then,  faith  be  distinctly 
and  explicitely  exercised.  Let  clear  apprehensions  of  the  ground  of 
comfort  be  diligently  sought.  Let  the  testimony  of  the  word,  not 
the  feelings  of  our  heart,  be  the  foundation  of  our  hope.  Let  Christ 
be  regarded  as  the  only  fountain  of  life,  light,  and  consolation. 
Thus  will  "Grace  and  peace  be  multiplied  unto  us  through  the 
knowledge  of  God,  and  of  Jesus  our  Lord."4 

We  close  this  section  with  giving  at  some  length,  and  with  in- 
teresting variety  of  illustration,  Miss  Graham's  sentiments  upon 
Conformity  to  the  World — a  subject  of  vital  moment  to  the  integrity. 
consistency,  and  fruitfulness  of  the  Christian  profession. 

1  Matt,  xi.  12.  2  See  Rev.  iii.  19,  20. 

3  See  the  Epistle  of  St.  John.     See  p.  98.  4  2  Peter  i.  2. 


MEMOIR    OF    MARY    JANE    GRAHAM.  125 

The  first  letter  commences  with  a  few  remarks,  not  immediately 
relevant  to  the  subject,  but  which  will  be  read  with  interest. 

'  Stoke,  Feb.  21,  1827. 

' It  seems  to  me  that  all  the  Lord's  dealings  with  his  redeemed 
childen  speak  this  language — "  Cease  ye  from  man."1  Put  not 
your  trust  in  any  earthly  comforter.  Lean  not  on  any  arm  but  the 
arm  of  your  Beloved.  "  For  the  hearts  of  the  people"  of  this  world 
n  are  full  of  idols."  Self  is  the  great  idol,  that  is  loved  and  honored 
more  than  God.  Then  comes  a  multitude  of  lesser  things,  all 
subservient  to  this  one  ;  and  if  some  little  corner  in  the  heart,  is 
reserved  for  God,  or  if  the  shadow  of  a  throne  is  set  up,  where  He 
may  sit  on  solemn  occasions,  at  the  pleasure  of  the  great  idol,  then 
they  think  all  is  going  on  well,  and  God  loved  as  much  as  he  couid 
reasonably  expect  to  be  loved  by  creatures,  who  have  such  a  press 
of  business  on  their  hands.  But,  my  beloved  friend,  we  may  not 
do  so.  God,  who  has  purchased  us  for  his  own  inheritance,  will 
have  our  whole  heart  and  our  whole  dependence;  and  though  we 
must  rejoice  in  the  friends  He  gives  us,  yet  we  must  not  think  we 
cannot  do  without  them  ;  or  that  we  should  go  on  better,  if  we  had 
more  of  their  help.  Christ  is  all-sufficient,  and  teaches,  comforts, 
and  reproves  in  His  own  time  and  way,  and  by  His  own  means, 
without  any  need  of  our  direction.  In  looking  back  to  every  event 
of  my  life,  since  I  have  known  something  of  the  grace  of  God,  I 
find  that  there  never  has  been  anything  on  which  I  very  much 
depended,  but  God  has  straightway  removed  or  imbittered  that 
thing,  or  in  some  way  made  it  useless  to  me,  till  I  returned  to  place 
my  whole  dependence  on  Him.  But  let  us  not  accuse  our  dearest 
Lord  of  acting  unkindly  towards  us  in  sending  these  disappoint- 
ments ;  for  he  only  takes  away  other  helps  and  props,  to  make  room 
for  himself.     He  loves  us  too  well  to  suffer  any  rival  in  our  affections. 

8 1  have  read  your  dear  letter  over  and  over,  and  scarcely  know 
how  to  answer  it,  or  what  to  make  of  it.  Oh  that  you  had  some 
better  counsellor  than  I !  for  I  know  not  how  to  advise  you.  I  fear 
lest  you  should  think  me  strict  and  gloomy,  if  I  tell  you  all  I  think  ; 
but  I  will  tell  you,  since  you  desire  it ;  and  I  know  that  God  is  both 
able  and  willing  to  give  you  joys  so  much  superior  to  every  worldly 
amusement,  that  you  will  wonder  you  could  ever  think  them  worth 
a  thought.  I  must  say  then,  that  the  world  and  worldly  amuse- 
ments, appear  to  me  quite  inconsistent  with  the  character  of  a  real 
Christian  ;  and  that  we  never  can  enjoy  happy  converse  with  God 
till  we  give  them  up.  The  Christian  is  described  in  the  Scriptures, 
as  ;'  the  temple  of  the  living  God."2  Now  where  the  holy  God  takes 
up  his  abode,  surely  that  heart  must  be  sanctified  and  set  apart 
from  every  common  use,  and  wholly  devoted  to  his  service.  But 
can  God  and  the  world  reign  in  the  same  heart,  or  as  it  were  reign 
by  turns'?  Shall  we  admit  the  Lord  of  glory  in  the  morning,  and 
shut  Him  out  in  the  evening,  wrhile  we  are  going  to  a  ball  or  a  play  ? 
1  Isaiah  ii.  22.  2  2  Cor.  vi.  1G. 


126  MEMOIR    OF    MARY    JANE    GRAHAM. 

for  we  may  be  well  assured,  He  will  not  go  with  us  there.  The 
spirit  of  the  world,  which  reigns  in  such  places,  is  quite  opposite  to 
His  Spirit ;  and  "  the  friendship  of  the  world,"  which  is  there  sought, 
"  is  enmity  with  God."1  I  know  this  would  be  called  uncharitable  ; 
but  I  do  not  wish  to  be  more  charitable  than  the  Bible.  And  surely 
experience  proves  it  to  be  true  ;  for,  go  into  any  fashionable  assembly 
whatever,  and  there  begin  to  speak  of  those  things  of  which  we 
ought  to  talk,  "  when  we  are  sitting  in  the  house,  and  when  we 
walk  by  the  way,  and  when  we  lie  down,  aud  when  we  rise  up  ;"2 
and  see  if  politeness  itself  can  suppress  a  smile  at  your  strange  and 
unwarrantable  impertinence,  in  forcing  the  attention  of  the  company 
to  subjects,  which  they  are  met  for  the  very  purpose  of  forgetting. 
No,  my  dear  friend,  that  cannot  be  a  proper  place  for  a  Christian, 
where  religion  is  the  thing  that  must  not  be  named  ;  and  where 
even  something  in  our  hearts  will  tell  us,  that  such  subjects  are  out 
of  place.  Neither  can  you  say — your  own  heart  may  be  as  well 
employed  there  as  elsewhere;  for  the  most  delightful  meditation  on 
heavenly  things  (if  we  could  thus  meditate  in  the  midst  of  vanity) 
would  be  spoiled  by  the  thought,  that  there  were  none  who  enjoyed 
like  communion  with  ourselves:  we  should  soon  have  to  "seek, 
with  Joseph,  a  place  to  weep  in,''3  to  weep  over  our  companions  and 
friends,  who  are  thus  '-'feeding  on  ashes,"  delighting  themselves  in 
things  which  cannot  profit.  The  fact  is,  when  Christians  are  at  a 
place  of  worldly  amusement  (if  Christians  are  to  be  found,  who  will 
venture  themselves  so  unguardedly  into  Satan's  strong  places,)  they 
must  either  have  heavenly  thoughts,  (and  then  the  amusement 
would  appear  so  vapid,  disgusting,  and  uninteresting,  that  they 
would  never  be  able  to  stay  it  out;)  or  else,  if  the  amusement  is  an 
amusement  to  them,  it  fills  their  hearts  with  a  crowd  of  vain 
thoughts,  shuts  out  Christ,  and  lets  in  self  and  the  world,  and  so 
prepares  room  for  doubts,  and  fears,  and  much  bitter  repentance, 
before  the  Spirit  will  again  shine  upon  a  heart,  which  has  so  wan- 
tonly despised  His  grace.  But  many  will  say — '  All  this  may  take 
place  if  we  stay  at  home ;  our  worldly  hearts  may  let  in  many 
intruders  there  ;  and  we  may  be  compelled  to  own,  that  we  should 
have  been  as  well  at  any  place  of  public  resort,  as  in  our  own  room, 
with  no  one  to  talk  to  but  our  own  heart.'  This,  I  confess,  is  our 
shame  and  misery — that  we  are  so  often  entangled  in  vain  and 
worldly  thoughts.  But  surely  it  does  but  make  the  argument 
stronger  against  indulging  in  anything  which  tends  to  foment  such 
thoughts.  If  we  are  so  weak,  why  go  into  temptation,  against 
which  the  strongest  have  not  been  able  to  stand?  We  may  fall 
into  a  worldly  frame  of  mind  in  the  absence  of  any  worldly  pleas- 
ures;  but,  because  we  have  got  a  cruel  enemy  within,  shall  we  go 
and  expose  ourselves  to  the  attacks  of  the  enemy  from  without  I 
Let  us  at  least  have  the  comfort  of  not  having  gone  in  quest  of  our 
misery.  Temptations  enough  will  come  to  us  ;  let  us  not  go  to 
them.     Besides,  it  seems  to  me  but  mocking  "  our  Father  which  is 

l  James  iv.  4.  2  Deut.  vi.  7.  3  Genesis  xliii.  30. 


MEMOIR    OF    MARY    JANE    GRAHAM.  127 

/ 

in  heaven" — to  say,  one  hour — "  Lead  us  not  into  temptation"1 — 
when  we  have  coolly  made  up  our  mind  to  rush  into  it  the  next. 
From  the  evil  of  such  a  temptation,  can  we  hope  that  he  will 
deliver  us?  Let  me  draw  your  attention  to  the  important  precept 
of  our  Lord — "  Let  your  loins  be  girded  about,  and  your  lights  burn- 
ing ;  and  ye  yourselves  like  unto  men  that  wait,  for  their  Lord, 
when  he  will  return  from  the  wedding  ;  that  when  he  cometh  and 

knocketh,  they  may  open  to  him  immediately  !"2     Now,  dear , 

I  am  sure  you  would  not  choose,  that  your  Lord  should  come  for 
you,  while  engaged  in  worldly  amusements  ;  nor  would  you  feel, 
that  he  found  you  watching;  nor  would  you  be  ready  to  "open 
immediately ;"  but  would  rather  ask  time  to  collect  your  scattered 
thoughts,  and  trim  your  wasted  lamp.  If  we  were  to  ask  the 
blessed  in  heaven,  or  the  tormented  in  hell,  what  they  think  of  such 
employments,  would  not  the  one  smile  with  pity  at  the  question, 
and  the  other  exclaim  with  rage—'  Oh  that  I  had  but  one  of  those 
hours  you  are  thus  throwing  away  !  You  should  see  whether  I 
would  let  the  precious  moments  pass  in  such  vanities  as  these.' 
Forgive  me,  if  I  have  said  loo  much.  Indeed  I  should  tremble  for 
you,  going  into  such  a  difficult  situation,  if  I  did  not  know,  that  God 
can  take  as  much  care  of  you  there,  as  in  a  more  retired  place. 

•  I  do  earnestly  desire,  that  the  blessing  of  a  single  eye  and  undi- 
vided heart  may  be  yours.  There  is  no  comfort  in  being  an  unde- 
cided Christian  ;  and  Christ  himself  has  declared  that  such  a  char- 
acter is  hateful  to  him.3  But  this  will  not  be  the  case  with  you  : 
He  who  has  helped  you  thus  far,  will  go  on  leading  you  by  the 
hand,  till  He  has  brought  you  to  glory.  You  ask  me,  '  How  are 
we  to  wean  our  hearts  from  the  world  V  I  know  no  other  answer 
but  that  which  the  Scripture  gives.4  A  believing  view  of  Jesus 
must  make  the  world  look  dark  and  insignificant :  and  whenever 
we  begin  to  love  it  too  much,  we  have  only  to  apply  to  Him,  who 
has  said  to  us,  "  Be  of  good  cheer  ;  I  have  overcome  the  world  ;"s 
and  His  mighty  power  shall  be  put  forth  to  enable  us  to  overcome 
it  also.  I  used  to  make  many  resolutions  against  a  worldy  spirit, 
and  try  many  ways  to  break  myself  to  it ;  and  these  resolutions 
were  repeatedly  broken  ;  but  now  I  have  but  one  way  ;  I  try  to 
take  my  heart  to  Jesus,  believing  that  the  victory  is  already  mine 
for  His  sake.  'Lord,  thou  hast  promised,  that  "sin  shall  not  have 
dominion  over  me."6  Thou  hast  said,  that  every  one  that  is  "  born 
of  thee  overcometh  the  world."  Fulfil  thy  gracious  promise,  and 
make  me  "  more  than  conqueror"  in  thy  might!  Thou  hast  "given 
thyself  for  my  sins,  that  thou  mightest  deliver  me  from  this  present 
world  ;"7  and  wilt  thou  now  leave  me  to  be  taken  captive  by  this 

evil  world  ?'     O  dear ,  the  faithful  God  must  become  like  unto 

lying,  promise-breaking  man,  before  He  can  refuse  to  help  his  ser- 
vants, who  thus  cast  themselves  on  His  word  of  promise  ;  and  dis- 
claim all  wisdom,  strength,  and  goodness  but  His.     The  world  and 

1  Matthew  vi.  13.        2  Luke  xii.  35—37.       3  Rev.  iii.  15,  16.     *  1  John  iv.  4;  v.  4,  5. 
5  John  xvi.  33.  6  Romans  vi.  14.  7  Galatians  i.  4. 


128  MEMOIR    OF    MARY    JANE    GRAHAM. 

the  things  of  the  world,  as  "  a  strong  man  armed,  who  keepeth  his 
goods  in  peace,"  must  continue  to  have  possession  of  our  hearts,  till 
Christ,  who  is  "stronger  than"  the  world,  breaks  in,  and  claims  the 
house  of  the  strong  man,  as  a  mansion  for  His  Spirit  to  dwell 
in.1  Cast  yourself,  then,  without  fear  upon  the  free  mercy  of  God 
in  Christ  Jesus.  The  more  worldly  and  wicked  you  feel  yourself 
to  be,  the  more  He  is  concerned  to  show  His  power  and  faithfulness 
in  saving  you  from  your  worldliness  and  wickedness.' 

The  next  letter  upon  the  same  subject  was  written  shortly  af- 
terwards, to  another  correspondent,  whom  she  regarded  with  the 
most  livety  affection,  as  having  been  made  instrumental  in  commu- 
nicating to  her  soul  the  knowledge  and  love  of  her  Saviour. 

'  March  22,  1827. 
'You  must,  I  think,  have  misunderstood  my  meaning  about 
worldly  company  and  amusements.  Let  us  but  have  a  right  mo- 
tive for  doing  so  ;  and  I  think  we  may  safely  go  into  any  company 
whatever.  The  word  of  God  affords  us  two  valuable  rules  for  all 
our  actions,  and  if  we  could  set  them  always  before  our  eyes,  I  be- 
lieve we  should  seldom  be  at  a  loss  as  to  the  conduct  we  ought  to 
pursue:  "Whether,  therefore,  ye  eat  or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God.  And — whatsoever  ye  do,  in  word  or 
deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks  to  God 
and  the  Father  by  Him."'2  Let  us  then  always  ask  ourselves,  be- 
fore we  set  about  any  study,  or  employment,  or  enter  into  any  com- 
pany— '  Am  1  doing  this  "  to  the  glory  of  God  ?■"  Is  it  my  sole,  or 
at  least  my  principal  motive?  Can  I  "do  it  in  the  name  of 
the  Lord  Jesus  ?"  Can  I  boldly  say — it  is  such  an  action  as 
he  would  approve  of?  And  can  I  look  up  to  Him  all  the  time  I 
am  doing  it,  for  his  sanction  and  blessing?'  If  you  can  answer 
this  question  satisfactorily,  the  action,  whatever  it  be,  must  be 
right ;  and  there  can  be  no  danger  attending  the  performance  of 
it.  If,  &n  the  contrary,  your  mind  recoils  from  even  asking  such  a 
question,  be  assured  that  there  is  something  wrong  in  it,  and  that 
you  would  do  well  to  give  it  up.  It  is  a  hard  lesson  to  our  carnal 
hearts,  but  one  which  the  love  of  Jesus  can  make  easy  to  us  ;  that 
from  the  moment  we  take  refuge  at  the  cross  of  Jesus,  and  are 
"  washed  from  our  sins  in  his  blood" — from  that  happy  moment 
we  are  "no  longer  our  own,"  and  must  make  it  our  one  business  to 
"glorify  God  in  our  body  and  spirit,  which  are  God's."3  This 
seems  to  me  the  great  and  marked  distinction  between  the  Chris- 
tian and  the  worlding.  The  one  lives  to  himself;  the  other  "to 
Him  who  died  for  him  and  rose  again."4  The  one  consults  his  own 
pleasure,  ease,  and  safety.  "  leans  to  his  own  understanding,"  and 
seeks  his  own  glory.  The  other  prays,  that  his  will  may  be  quite 
swallowed  up  in  the  will  of  Jesus  ;  "ceases  from  his  own  wisdom," 
and  makes  "  Christ  his   wisdom."      He  no  longer  "  receives  the 

i  Luke  xi.  21,  22.  2  1  Cor.  x.  31.     Colossians  iii.  17. 

3  I  Cor.  vi.  ID,  20.  4  2  Cor.  v.  11,  1 5. 


MEMOIR    OF    MARY    JANE    GRAHAM.  129 

honor  which  cometh  of  men  ;"  but  desires  that  Christ,  the  Author 
of  all  his  good  things,  may  have  all  the  glory  of  them.  His  fleshly 
nature,  or — as  St.  Paul  calls  it,  the  old  man,  strives  hard  against 
this,  and  would  lead  him  to  please  and  honor  himself  again  ;  and 
this  is  the  great  conflict  between  the  flesh  and  the  spirit,  which 
makes  the  Christian  life  so  truly  called  a  warfare.  This  conflict 
has  already  begun  in  you,  my  dearest  friend,  and  will  never  cease 
till  death  takes  you  from  sense  and  self,  to  where  you  shall  see 
Jesus  as  he  is,  and  wonder  that  you  could  ever  prefer  anything  to 
Him.  No  wonder  you  find  it  a  hard  and  strange  conflict.  Parting 
with  self-seeking,  self-honoring,  and  self-righteousness,  is  far  more 
painful  than  cutting  off  a  right  hand,  or  plucking  out  a  right  eye. 
"  With  man,  indeed,  this  is  impossible  ;  but  with"  Jesus  "all  things 
are  possible."  Taking  this  consideration  with  us,  then,  that  Christ 
— not  self — is  to  be  the  end  of  all  our  actions,  and  that  "  whether 
we  eat  or  drink,"  or  speak,  go  in  or  out,  or  are  alone  or  in  company, 
engaged  in  study  or  recreation,  we  must  "  do  all  to  the  glory  of 
God,"  and  "in  the  name  of  the  Lord  Jesus" — I  think  it  will  give  us 
a  very  different  view  of  our  duty  as  to  worldly  company  and  em- 
ployments, from  any  that  worldly  wisdom  or  policy  can  give  us. 

It  cannot  be,  however,  for  the  glory  of  God,  that  we  should  show 
ourselves  morose  and  unsociable.  The  friends  and  relations  wi 
have  are  His  gifts,  and  therefore  must  not  be  despised  or  neglected. 
Besides,  we  ought  to  bear  in  mind,  that  the  redeemed  of  Christ  are 
"the  salt  of  the  earth."  "a  peculiar  people,"  created  anew  in  Christ 
Jesus  for  the  very  purpose  of  "  showing  forth  his  praises  :"1  and  how 
can  we  do  this,  if  we  shut  ourselves  out  altogether  from  the  world  ? 
It  is  false  humility,  which  makes  us  say,  '  I  can  never  do  any  good' 
— for  the  meaner  the  instrument,  the  more  is  the  glory  of  God  dis- 
played in  doing  good  with  it ;  and  as  it  is  all  God's  doing  and  not 
ours,  we  have  no  reason  to  be  proud  of  it,  but  rather  to  be  abased  at 
the  sight  of  our  own  unfitness.  I  own  to  you,  that  I  consider  it  the 
greatest  blessing  to  a  worldly  family  to  have  even  one  Christian 
among  them  (though  I  know  they  think  it  a  sad  interruption) :  for 
who  can  tell,  but  God  may  hear  the  prayers  and  tears  of  that  one, 
and  make  him  or  her  the  messenger  of  peace  to  the  rest?  Thus 
far,  then,  I  think  it  must  be  right  to  go  into  worldly  company,  in 
the  discharge  of  relative  duties  not  plainly  inconsistent  with  the 
word  of  God ;  or  to  avail  oursel.<js  of  any  providential  opportuni- 
ties of  Christian  usefulness.  Let  us,  however,  be  careful,  that  our 
own  spiritual  state  is  not  affected  by  it ;  for  we  can  never  be  re- 
quired to  enter  into  any  things  to  the  hurt  of  our  own  souls.  But 
on  the  other  hand,  my  dear  friend,  I  think,  if  we  really  love  Christ, 
this  occasional  mixing  with  worldly  company  will  be  rather  a  sacri- 
fice than  a  pleasure  to  us.  For  think  what  it  is  to  go  amongst 
worldly  people  "  in  the  name  of  the  Lord  Jesus,"  and  "  to  the  glory 
of  our  God."  Even  if  we  do  not  feel  ourselves  called  on  to  speak 
to  them  directly  on  the  subject ;  still  if  we  keep  this  aim  in  view 
»  Matt.  v.  13.  Eph.  ii.  10.  1  Peter  ii.  9. 
9 


130  MEMOIR    OF    MARY    JANE    GRAHAM. 

in  how  many  little  things  must  we  show  that  our  sentiments  are 
opposite  to  theirs  !  And  if  they  know  that  we  profess  religion,  we 
may  be  almost  sure  that  they  view  us  with  secret  dislike  and  con- 
tempt ;  for  "  the  carnal  heart  is"  and  always  will  be  "  enmity 
against  God"  and  his  people.  I  have  seldom  been  into  worldly  com- 
pany, without  feeling  either  very  uncomfortable  all  the  time  I  was 
in  it,  or  very  unhappy  as  soon  as  I  came  out  of  it ;  for  if  God  en- 
abled me  to  keep  his  glory  in  view,  the  sight  of  so  many  souls 
perishing  in  a  vain  confidence  of  their  own  safety  ;  the  sense  of  my 
inability  to  speak  properly  to  them  ;  the  consciousness  that  in  many 
cases  at  least  they  would  gladly  have  dispensed  with  my  company, 
all  these  things  could  not  but  make  me  uncomfortable — not  un- 
happy ;  because,  supposing  that  I  icas  in  the  clear  path  of  duty 
— in  the  midst  of  vain  company  and  sad  reflections,  I  could  still 
hold  communion  with  Jesus.     But  when  I  lost  sight  of  this  great 

end,  O  dear  ,  I  wish  I  could  point  to  you  the  anguish  I  have 

endured,  that  you  might  avoid  dishonoring  your  Saviour  as  I  have 
done  !  Very,  very  often  this  has  been  my  wretched  case  : — '  What 
will  people  think  of  me,  if  I  set  up  to  be  so  much  better  than  others  V 
This  ensnaring  question  has  often  made  me  put  on  a  levity  of  senti- 
ment and  manner,  which  I  did  not  at  first  feel,  but  which,  persisted 
in,  has  become  real ;  and  I  have  been  in  heart  as  well  as  in  appear- 
ance, the  worldliest  of  the  worldly.  And  even  when  I  have  re- 
turned home,  God  has  often  seen  fit  to  visit  this  sin,  by  leaving  me 
still  to  backslide  in  heart,  and  to  be  "  filled  with  my  own  ways  ;"' 
and  when  I  have  come  to  myself,  (for  he  has  never  quite  left  me, 
nor  ever  will)  how  can  I  describe  the  bitterness  of  thinking,  that  I 
had  done  dishonor  to  the  cause  of  my  Only  Friend,  lost  the  heav- 
enly sense  of  His  redeeming  love,  missed  many  opportunities  of 
saying  a  word  which  he  might  have  blessed,  and  by  my  light  and 
foolish  conduct  given  occasion  to  the  world  to  think,  that  religion 
was  a  thing  in  word  only,  not  in  power  ! 

'  I  have  told  you  my  experience  ;  but  1  believe  it  is  more  or  less 
what  every  Christian  feels  ;  only  few  have  been  so  very  guilty  in 
this  respect  as  I  have,  Even  now,  though  I  know,  that  all  these 
sins  are  washed  away  in  my  Redeemer's  blood,  I  cannot  reflect 
without  the  deepest  self-abhorrence  on  the  vain  and  foolish  conduct 

I  often  indulged  in  at ,  particularly  the  sin  of  evil  speaking, 

which  I  gave  way  to  there  more  than  anywhere.  I  might  add, 
that  of  sabbath-breaking.  Do  not  think  that  I  mean  to  lay  it  to 
their  charge  ;  oh  !  no  ;  I  only  mean,  that  by  going  into  the  so- 
ciety of  worldly  people,  if  I  may  so  say,  without  my  armor  on,  I 
became  as  vain  as  they,  and  much  more  sinful ;  because  I  sinned 
against  light  and  grace.  Surely,  then,  if  we  consider  these  draw- 
backs, worldly  people  will  not  be  our  chosen  companions ;  and 
we  shall  go  among  them,  when  we  do,  as  a  duty  rather  than  a 
pleasure. 

'With  regard  to  the  theatre,  and  amusements  of  this  kind,  Chris- 
1  Prov.  xiv.  14. 


MEMOIR    OF    MARY    JANE    GRAHAM.  131 

tians  must  have  little  to  do,  if  they  can  find  time  for  them.  But  if 
they  could  find  time,  I  confess  I  am  at  a  loss  to  see  what  pleasure 
they  can  find  there.  Are  not  the  sentiments  usually  uttered  in 
such  places  quite  in  opposition  to  the  precepts  of  God's  word  ?  Are 
not  pride,  vain-glory,  self-destruction,  hatred,  dissipation,  unlawful 
attachments,  held  up  to  our  admiration  in  many  theatrical  compo- 
sitions, considered  as  trivial  faults  in  most  of  them,  and  detested 
upon  right  principles  in  none  ?  You  profess,  as  a  Christian,  to 
make  Jesus  your  happiness.  What  can  you  find  here  to  bring-  you 
into  communion  with  him  ?  You  profess  to  make  his  glory  your 
aim?  Can  you  then  sit  with  complacency,  and  hear  a  company 
of  your  fellow-creatures  with  immortal  souls,  uttering  sentiments 
which  only  tend  to  make  them  despise  Christ  and  his  ways  ?     But 

I  will  leave  the  subject,  dear ,  only  adding,  that  I  do  not  wish 

you  to  give  up  this  amusement  from  what  I  say,  but  from  the  set- 
tled conviction  of  your  own  mind,  after  prayer  for  Divine  teaching. 
If  then  you  find,  that  you  can  neither  "do  it  to  the  glory  of  God, 
or  in  the  name  of  Jesus,"  I  will  not  try  to  dissuade  you  from  it.  I 
was  once  induced  to  attend  'Matthews  at  Home,'  and  shall  never 
forget  the  sensation  I  felt,  when  he  told  us  how  his  father,  who  was 
a  good  kind  of  man,  but  too  religious,  had  tried  to  keep  him  from 
coming  on  the  stage.  When  I  looked  round,  and  saw  the  merri- 
ment expressed  in  every  face,  I  could  not  help  saying  to  myself — 
'  This  is  no  place  for  me  ;  there  are  no  lovers  of  Christ  here  ;  for 
"charity  rejoiceth  not  in  iniquity,"1  as  these  poor  deluded  people 
are  doing.' 

'And  now,  my  dearest  friend,  I  have  proposed  many  privations 
to  you  ;  and  what  have  I  to  offer  you  in  return  '}  Nothing  but  the 
love  of  Jesus  ;  nay,  this  is  yours  already  ;  for  if  you  are  enabled  to 
give  these  things  up,  it  will  be — not  that  he  may  love  you,  but  be- 
cause he  has  loved  you.  The  blessed  spirits  above  want  nothing 
else  to  make  them  happy ,  and  we  soon  hope  to  taste  their  happi- 
ness;  but  if  it  cannot  make  us  happy  here,  then  heaven  itself 
would  not  make  us  happy.  Oh  let  us  pray  for  this  love  !  Let  us 
cast  off  the  spirit  of  bondage,  and  not  come  to  God,  as  slaves,  who 
must  serve  him  ;  but  as  his  redeemed  children,  who  love  to  serve 
hi?n,  and  who  find  his  "  service  perfect  freedom."  Let  us  pray  that 
more  of  "  the  love  of  God  may  be  shed  abroad  in  our  hearts."  Let 
us  beseech  the  Holy  Ghost  to  "  take  of  the  things  of  Jesus,  and 
show  them  to  us."  Let  us  study  all  the  sweet  relations  in  which 
lie  has  revealed  himself  to  us  in  the  Scriptures — Father,  brother, 
friend,  husband,  lover.  Here  is  a  perpetual  and  rational  study  for 
us  ;  and  the  more  we  follow  it,  the  sweeter  we  shall  find  it.  It  is 
but  a  little  ray  of  this  love  that  as  yet  has  warmed  my  heart ;  yet 
I  can  tell  you,  dearest  and  most  beloved  friend,  that  it  is  worth  re- 
nouncing ten  thousand  worlds  for.  The  Lord  Jesus  has  sometimes 
drawn  near  to  me  with  such  unspeakable  sweetness,  that  I  have 
thought  all  the  lovely  relations  of  life, — father,  husband,  friend, — ■ 

1  1  Corinthians  xiii.  6. 


132  MEMOIR    OF    MARY    JANE    GRAHAM. 

had  no  beauty  in  them,  except  as  they  served  to  shadow  forth  the 
immense  love  of  our  reconciled  God  in  Him,  and  the  near  and  in- 
timate communion,  to  which  he  admits  his  chosen  and  redeemed 
people.  O  my  friend,  he  has  chosen  you  !  What  a  wonder  of  love 
is  here  !  He  has  redeemed  you,  at  the  price  of  his  own  precious 
blood,  "from  this  evil  world."1  Will  you  linger  in  it  any  longer? 
God  forbid  !  May  the  Spirit  of  God  "  fill  you  with  such  peace  and 
joy  in  believing,"  as  may  make  the  world  and  the  things  of  it  ap- 
pear to  you  in  their  true  light !  Remember,  this  is  not  your  home. 
"  We  are  strangers  and  pilgrims"  here.  Let  not  the  world  see,  that 
the  joys  of  the  love  of  Christ,  and  communion  with  him,  are  not 
enough  to  occupy  us,  without  having  recourse  to  the  many  vain 
and  trifling  ways  they  have  invented  of  killing  time,  and  driving 
eternity  out  of  their  thoughts.  If  we  want  strength,  there  is  ful- 
ness of  strength  and  grace  treasured  up  for  us  in  Jesus  :  and  we 
have  only  to  seek  it  by  earnest  prayer.  I  wish  you  would  pray  for 
more  experience  of  his  love  to  you.  This  would  convince  you,  more 
than  all  the  arguments  in  the  world,  of  the  vanity  of  everything, 
which  can  tend  to  divert  your  mind  from  him.  In  seeking  his  love 
you  may  be  able  to  say  with  Jacob — "  I  will  not  let  thee  go,  except 
thou  bless  me  !"2 — I  shall  look  for  your  next  very  anxiously.  Do 
not  let  these  words,  'affected,'  'precise,'  'hypocrite,'  'enthusiast,' 
'fool,'  'madman,'  and  many  other  epithets,  which  perhaps  you  will 
hear  lavished  upon  the  followers  of  the  Lamb,  discourage  you  from 
making  his  cause  and  people  your  own.  I  cannot  but  remind  you 
— that  "  all  who  will  live  godly  in  Christ  Jesus  must  suffer  persecu- 
tion."3 Not  perhaps  open  persecution  now,  but  ridicule,,  dislike, 
sneering,  either  open  or  secret,  must  be  your  lot,  if  you  determine 
to  "be  not  conformed  to  this  world."  We  must  not  think  it  hard, 
or  be  angry  or  disheartened,  if  these  things  come  upon  us  ;  for  our 
Master  was  a  scorn  and  a  derision  to  all  around  him.' 

'  Do  not  cease  to  love  me,  and  think  of  me  always,  dearest , 

as  yours  most  affectionately  and  entirely  attached.' 

P.  S.  'I  earnestly  join  in  your  wish,  that  this  may  be  the  com- 
mencement of  a  new  and  blessed  period  of  your  life.  May  every 
future  year  see  us  walking  more  closely  and  more  humbly  with 
God.' 

In  a  third  letter  to  her  cousin,  about  a  month  subsequent,  she 
again  reverts  to  her  Scriptural  Rules. 

<  April,  20,  1827. 
'  I  feel  exceedingly  at  a  loss,  my  dear  friend,  how  to  answer 
your  interesting  question — '  What  is  the  meaning  of  giving  up  the 
world?'  For  I  do  not  consider,  that  giving  up  the  world  consists  in 
renouncing  its  amusements,  its  company,  its  pursuits,  so  much  as 
in  putting  off  its  temper  and  spirit,  that  we  may  put  on  the  spirit 

1  Gala-tiam  i.  4.  2  Genesis  xxxii.  26.  3  2  Timothy  iii.  12. 


MEMOIR    OF    MARY    JANE    GRAHAM.  133 

and  temper  that  was  in  Christ  Jesus.    When  the  spirit  of  the  world 
is  thus  exchanged   for  the  Spirit  of  Christ,  the  amusements  and 
gayeties  of  the  world  must  (not  perhaps  all  at  once,  but  gradually 
and  surely)  come  to  be  extremely  vain  and  unsatisfying  in  our 
opinion.     For  though   the  word  "communion  with  God"  is  con- 
sidered as  the  mere  creation  of  an  enthusiastic  imagination,  yet  if 
we  will  allow  the  Scriptures  to  be  true,  we  must  allow  that  there  is 
such  a  thing  as  "holding  fellowship  with  the  Father  and  the  Son," 
as  "  walking  with  God"  day  by  day  "  in  perfect  peace,"  as  "  having 
Christ  living  in  us,"  and  "  his  Holy  Spirit  abiding  in  us  ;'n  for  by 
this,  and  by  this  only  can  we  know  that  we  are  in  Christ,  even  by 
his  Spirit  which  abideth  in  us.     Now  let  us  suppose  a  person  enjoy- 
ing—not the  flights  of  a  false  and  self-seeking  devotion— but  real, 
sober,  scriptural  converse  with  God,  and  that  daily ;  must  not  this 
be  a  happiness  superior  to  any  the  world  can  give?     See  what 
David  thought  of  it — "As  the  hart  panteth  after  the  water-brooks, 
so  panteth  my  soul  after  thee,  0  God.     My  soul  thirsteth  for  God, 
for  the  living  God  :  Thou,  O  Lord  God,  art  the  thing  that  I  long 
for.     Whom  have  I  in  heaven  but  thee?  and  there  is  none  upon 
earth  I  desire  beside  thee.     My  soul  breaketh  for  the  longing  that 
it  hath  unto  thy  judgments  at  all  times.     In  God  is  my  salvation 
and  my  glory ;  the  rock  of  my  strength,  and  my  refuge  is  in  God. 
My  soul  shall  be  satisfied  as  with  marrow  and  fatness,  and  my 
mouth  shall  praise  thee  with  joyful  lips,  when  I  remember  thee."2 
&c.  &c.     And  so  in  a  thousand  songs  of  love  has  David  left  on 
record  what  he  thought  of  "  communion  with  God."     What  must 
have  been  Job's  view  of  the  subject,  when  he  said — "  My  friends 
scorn  me,  but  mine  eye  poureth  out  tears  unto  God.    O  that  I  knew 
where  I  might  find  him  !  that  I  might  come  even  to  his  seat !     I 
would  order  my  cause  before  Him,  and  fill  my  mouth  with  argu- 
ments !"3— Isaiah's— when  he  said,  "  O  Lord,  the  desire  of  our  soul 
is  unto  thy  name,  and  to  the  remembrance  of  thee  !    With  my  soul 
have  I  desired  thee  in  the  night ;  yea,  with  my  spirit  within  me 
will  I  seek  thee  early  !"•>     But  I  need  not  multiply  proofs  of  what 
seems  to  need  no  proofs— that  communion  with  his  Creator  is  the 
best,  and  noblest,  and  happiest  thing  of  which  a  creature  is  ca- 
pable.    Then  will  not  they  who  enjoy  this  communion,  very  care- 
fully avoid  whatever  may  tend  to  rob  them  of  it  ?     They  will  soon 
find  that  converse  with  the  world  {unless  as  far  as  duty  or  neces- 
sity lead  them  into  it)  is  not  compatible  with  converse  with  God  : 
for  if  they  conform  to  this  world's  habits  and  opinions,  they  deprive 
themselves  of  all  scriptural  claim  to  hope  that  God  dwells  in  them, 
and  they  in  Him.     But  if  on  the  contrary,  thev  are  "  transformed 
in  the  spirit  of  their  minds,"  they  will  soon  find" that  the  world  will 
dislike  or  ridicule  them.     But  until  we  are  delivered  from  the  spirit 
of  the  world,  I  cannot  see  how  we  can  reasonably  be  expected  to 

1  1  John  i.  3.     Gen.  v.  24.     Isaiah  xxvi.  3.      Gal.  ii.  20.     1  John  ii.  24. 

2  Psalm  xhi.  1,2;  lxxi.  4.  P.  T  ;  lxxiii.  25;  cxix.  20;  lxii.  7;  Ixiii  5,  G. 

3  Job  xvi.  20 ;  xxm.  3,  4.  4  isaiali  xxvi.  8,  9. 


l34  MEMOIR    OF    MARY    JANE    GRAHAM. 

see  any  harm  whatever  in  the  customs  of  the  world.  Let  the  world 
that  dwells  and  rules  within  be  deposed,  and  the  world  without  will 

soon  lose  its  undue  influence  over  us.     But  dearest ,  let  us 

"  stick  to"1  the  Scriptures  as  our  rule  and  standard  in  everything-, 
(thus  our  doubts  upon  every  subject  will  be  quickly  satisfied) ;  and 
let  as  study  them  with  prayer,  that  he,  "  who  commanded  the  light 
to  shine  out  of  darkness,  would  shine  into  our  dark  hearts,  to  give 
them  the  knowledge  of  the  glory"  of  the  Gospel  of  God.  We  shall 
not  ask  in  vain ;  for  "  God  giveth  wisdom  liberally,  and  without 
upbraiding."  May  he  give  you  that  "  wisdom  which  is  from 
above  ;"  since  not  all  the  wisdom  of  this  world  can  find  out  God. 
There  are  in  the  sacred  word  two  rules,  which,  if  kept  in  view, 
might  be  a  lamp  to  guide  our  feet  in  the  darkest  and  most  perplex- 
ing moments — -"  Whether  ye  eat,  or  drink,  or  whatsoever  ye  do,  do 
all  to  the  glory  of  God?'  "  Whatsoever  ye  do,  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus.7'2  Now  in  going  to  a  ball. 
or  a  play,  merely  to  indulge  my  own  vanity,  or  gratify  my  own 
inclination,  I  could  not  say — I  am  "doing  this  to  the  glory  of  God," 
I  could  not  set  about  it  "  in  the  name  of  the  Lord  Jesus ;"  there- 
fore as  a  Christian,  I  think  I  have  no  right  to  do  it  at  all.  But  if 
any  one  could  go  "  to  the  glory  of  God,"  I  cannot  dispute  their 
right  of  going.  In  visiting  my  friends  and  spending  a  little  inter- 
course in  social  converse  with  them,  I  have  no  feeling  of  this  kind 
to  draw  me  back,  for  God  has  given  us  our  friends,  and  therefore 
requires  us  to  be  active  in  every  social  duty  ;  and  religion  has  done 
little  for  us,  if  it  has  taught  us  to  be  morose  and  unsociable ;  for 
the  very  soul  of  religion  is  to  live  not  to  ourselves,  but  to  others. 
Still  I  think  that,  as  far  as  we  can,  we  should  choose  our  friends 
rather  among  the  friends  of  God,  than  among  the  friends  and  fol- 
lowers of  the  world.  You  mention  music ; — -so  far  from  thinking 
it  wrong  in  all  cases,  I  think  in  my  own,  it  is  absolutely  a  relig- 
ious duty  to  pursue  music,  as  far  as  my  health  will  permit;  and 
I  think  the  same  with  regard  to  you.  But  supposing  we  had  no 
particular  object  in  studying  it,  still  I  think  that  music,  as  afford- 
ing a  pleasing  and  innocent  source  of  amusement  to  ourselves  and 
others,  cannot  be  considered  wrong,  though  I  should  think  it  wrong 
to  give  more  than  a  very  moderate  time  to  it,  or  to  let  it  encroach 
upon  any  other  duty.  For  a  real  Christian — to  say  the  least  of  it 
— has  so  great  a  work  in  hand  ;  so  many  really  important  and  in- 
teresting objects  daily  solicit  his  attention,  excite  his  energies,  and 
set  every  faculty  of  soul  and  body  to  work;  that  he  or  she  can 
have  very  little  time  to  throw  away  upon  mere  amusements.  I 
have  given  you  my  opinion  as  well  as  I  can,  because  you  asked 
me,  not  because  I  wish  or  expect  you  to  be  guided  by  it:  for  I  am 
persuaded,  that  if  you  continue  searching  the  Bible  with  earnest 
prayer,  God  himself  will  lead  you  into  every  good  and  pleasant 
way.     I  have  known  many  religious  people,  who  have  not  seen 

1  See  Psalm  cxix.  31.  -  1  Cor.  x.  31.     Col.  iii.  17. 


MEMOIR    OF    MARY    JANE    GRAHAM.  135 

the  necessity  of  separating  themselves  entirely  from  the  world  at 
first ;  but  I  never  knew  any  one  who  did  not  see  it  at  last.  Let 
me  then  close  this  subject,  dearest ,  by  calling  to  your  remem- 
brance that  encouraging  invitation  in  Corinthians :  "  Wherefore 
come  out  from  among  them,  and  be  ye  separate,  saith  the  Lord, 
and  touch  not  the  unclean  thing ;  and  I  will  receive  you,  and  will 
be  a  Father  unto  you,  and  ye  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty.'"1 

These  letters  will,  we  think,  be  admitted  to  discuss  this  important 
subject  with  much  Christian  wisdom  and  spirituality.  Here  are  no 
harsh  or  sweeping  denunciations,  but  a  plain  reference  to  the  rules 
of  Christ ;  to  the  general  principles,  taste,  and  spirit  of  the  Gospel ; 
and  to  the  test  of  conscience  and  experience.  Two  particulars  are 
worthy  of  special  remarks — her  principle,  and  her  rules. 

Her  principle  is  the  superior  attractiveness  of  the  Gospel,  as  the 
only  effectual  opposition  to  a  worldly  spirit — '  A  believing  view  of 
Christ' — as  she  justly  observed — '  must  make  the  world  look  dark 
and  insignificant.'2  The  merchantman  would  never  have  suffered 
his  "  goodly  pearls"  to  be  snatched  from  him  ;  but  the  first  sight  of 
"the  pearl  of  great  price"  was  sufficient  inducement  to  bim  gladly 
to  relinquish  them.3  The  apostle  would  never  have  yielded  up  his 
good  name  in  the  church  with  all  his  other  sources  of  gain  to  the 
persuasive  power  of  argument.  But  "the  excellency  of  the  knowl- 
edge of  Christ  Jesus  his  Lord"  once  manifested  to  his  soui,  made 
what  before  was  his  all,  now  "loss" — yea — "dung"  in  his  sight.4 
Thus  in  every  case,  simple  faith  is  the  principle  of  Christian  decision. 

It  is  often  a  ground  of  self-delusive  complaint — "If  we  were  less 
entangled  with  the  world,  we  should  reach  to  far  higher  attainments 
in  the  excellency  of  this  heavenly  knowledge."  This  is  doubtless 
a  truth.  Yet  the  converse  is  perhaps  the  most  accurate  and  impor- 
tant statement.  It  is  because  we  know  so  little  of  Christ  that  we 
are  so  much  entangled  with  the  world.  Here  we  have  the  radical 
principle  of  the  evil  laid  open.  General  and  superficial  views  of  our 
glorious  Saviour  offer  but  a  feeble  resistance  to  the  mighty,  subtle, 
and  incessant  operation  of  a  worldly  spirit.  Deep,  self-abasing,  and 
spiritual  apprehensions  of  the  Gospel  must  be  perseveringly  sought 
for,  and  maintained  in  constant  exercise  under  Divine  teaching  and 
grace.  To  the  heart  thus  attracted  to  Christ  by  the  active  contem- 
plation of  faith — the  world  in  its  most  alluring  forms  will  ever  be  a 
crucified  object,  an  object  of  shame  and  revulsion.5  And  if  this 
heavenly  contemplation  be  followed  out  in  all  his  relations  to  us  of 
infinite  tenderness  and  love,  how  will  it  cover  us  with  sbame,  that 
a  moment  should  ever  have  been  found  for  any  other  object  of 
paramount  desire,  affection,  and  interest!  We  must,  however, 
carry  this  powerful  principle  of  faith  into  all  the  particulars  of 
practical  application.  We  must  not  forget  the  supreme  authority 
of  the  scriptural  commands   for  nonconformity  to  the  world  ;6  nor 

1  2  Cor.  vi.  17,  18.  2  Page  427.  -  Matt.  xiii.  45,  46.  *  Phil.  iii.  7,  8. 

3  Compare  Uohn  v.4,5.  Gal.vi.14.      6  Such  as  Rom  xii.2.  2Cor.vi.  17.   1  John  ii.  15. 


136  MEMOIR    OF    MARY    JANE    GRAHAM. 

must  we  refrain  from  rebuking  whatever  appears  to  us  in  detail  to 
be  inconsistent  with  these  commands.  But  except  our  remonstran- 
ces are  grounded  upon  the  full  and  clear  principles  of  the  Gospel,  we 
shall^instead  of  "laying  the  axe  to  the  root  of  the  tree" — only 
prune  the  branches  for  more  luxuriant  fruitfulness.  The  worldly 
taste  may  be  restrained — but  not  subjugated  ;  and  the  heart,  if  it 
be  even  partially  drawn  from  the  world,  will  be  turned  to  self- 
righteousness,  not  to  Christ. 

As  to  Miss  Graham's  rules,  it  is  a  vain  attempt  to  fix  precise 
limits  to  every  particular  act.  Yet  the  scriptural  rules  which  she 
has  adduced,  may  be  brought  to  bear  upon  every  difficulty  ;  and  if 
the  application  of  them  will  not  make  us  infallibly  right,  it  will  at 
least  preserve  us  from  being  materially  wrong.  The  force  of  relative 
obligation  as  an  ordinance  of  God,  is  in  clear  conformity  with  these 
rules,  and  as  such  is  strongly  inculcated  by  Miss  Graham  ;Y  while 
at  the  same  time  it  is  always  connected  with  faithfulness  and  decision 
of  conduct,  and  never  made  an  excuse  for  overstepping  the  line  of 
demarcation.  The  point  of  worldly  conformity  commences,  and 
the  habit  of  it  is  strengthened,  in  the  neglect  of  Christian  simplicity 
of  profession.  Either  these  rules  are  not  spiritually  apprehended, 
or  they  are  not  conscientiously  regarded,  or  there  is  a  want  of 
intelligent  capacity  to  apply  them.  Many  young  inquirers,  of 
unformed  habits  and  unexercised  profession,  have  lost  their  slight 
impressions  of  religion  in  an  unguarded  association  with  the  world. 
And  how  many  more  established  professors  have,  by  unspiritual 
habits,  become  unconsciously  conformed  to  the  taste,  maxims,  or 
society  of  the  world,  even  while  they  have  "  escaped  its"  external 
"  pollutions."  We  would  earnestly  recommend  the  application  of 
these  rules  to  every  step  and  point  of  contact  with  the  world.  Let 
them  be  the  test  for  the  daily  "  trial  of  our  spirit."  Let  us  cultivate 
that  tender  susceptibility  of  conscience,  which  impressed  this  devoted 
child  of  God  with  poignant  sorrow  and  humiliation,  in  a  single  in- 
stance of  overstepping  the  boundary,  or  neglecting  the  rule  of  her 
known  duty.2  We  are  persuaded  that  this  habit  of  mind  diligently 
cherished  would  issue  in  the  conviction,  that  the  points  of  necessary 
or  hopeful  intercourse  with  the  world,  are  not  so  frequent  as  were 
imagined  ;  that  the  rational  pleasure  of  its  society  ill  compensates 
for  the  painful  loss  that  is  felt  in  the  secret  retirement ;  that  posi- 
tive evil  belongs  to  unnecessary  communication  with  it :  and  that 
increasing  circumspection  is  needed  even  in  the  path  of  duty.  The 
responsibility  of  maintaining  our  profession  will  be  more  deeply  felt; 
and  a  path  of  retreat  sought  for,  where  that  profession  seems  to  be 
impracticable.  We  shall  walk  not  by  expediency,  but  by  scriptural 
rule.  Self-indulgence  will  yield  to  the  dictates  of  conscience,  and 
double-mindedness  to  the  simplicity  of  the  Gospel.  ';  The  eye  being 
thus  single,  the  whole  body  will  be  full  of  light."3  Religion  will 
assume  a  different  caste.     It  will  be  marked  by  a  holy  and  heavenly 

i  See  p.  129.  2  See  pp.  130.  »  Matt.  vi.  22. 


MEMOIR    OF    MARY    JANE    GRAHAM.  137 

stamp.  It  will  be — not  a  system  of  restraints — but  a  religion  of 
privilege- — the  strictness  of  its  rules  wholly  divested  of  moroseness, 
and  forming  an  effectual  safeguard  of  its  consistency  and  fruitful- 
ness.  Thus  God  will  be  seen  in  his  true  character,  as  "  having 
pleasure  in  the  prosperity  of  his  servant,'"  who  needs  not  to  be 
beholden  to  the  world  for  that  happiness,  which  it  promises  to  its 
votaries  in  substance,  but  gives  only  in  shadow  and  delusion. 

The  length  and  seriousness  of  this  important  discussion  may  be 
happily  relieved  by  a  sprightly  effort  of  Miss  Graham's  imagination 
bearing  immediately  upon  our  subject.  It  was  written  impromptu 
in  her  friend's  manuscript  book.  The  picture  was  probably  suggest- 
ed by  her  residence  on  the  sea-side. 

'  February,  1S30. 
"  Thy  people  shall  be  my  people"  Ruth  i.  16.  I  have  some- 
times thought,  that  the  Christian,  who  willingly  casts  his  lot  among 
those  to  whom  the  doctrine  of  the  cross  is  foolishness,  and  sits  down 
in  the  world  as  if  he  were  of  the  world,  is  like  the  foolish  little  bird, 
that  should  build  its  nest  in  the  mast  of  some  tall  ship.  At  first  it 
seems  a  place  of  security  and  peace  ;  but  soon  the  vessel  looses  from 
its  anchor,  and  the  little  songster  is  borne  away  it  knows  not 
whither.  The  trees  and  flowery  hedges,  and  bright  sunny  meadows, 
are  fast  going  out  of  sight.  Fain  would  the  poor  bird  spread  its 
wings  and  regain  them  ;  but  how  can  it  leave  its  nestlings,  its 
treasures,  which  it  has  confided  to  that  strange  and  troubled  dwell- 
ing !  No,  no ;  its  all  is  launched  into  the  deep  ;  and  with  anxious, 
constant  care  it  must  hover  round  the  dear  nest,  and  seek  for  strange 
and  scanty  food  for  its  young.  And  at  first  the  vessel  may  glide 
smoothly  on,  while  the  wind  gently  plays  with  its  sails,  and  the  sun 
lights  them  up  to  a  snowy  whiteness,  and  the  gilded  waves  break 
in  sparkles  round  the  stately  prow.  Then  the  little  visitant  pours 
forth  its  sweet  song,  and  gladdens  the  sailor's  heart  by  the  fond  tale 
it  tells  him  of  happiness  and  home.  Yet  all  the  while  it  is  only 
lamenting  its  desolation,  and  pining  after  the  pleasant  haunts  in  the 
green  wood,  and  the  dear  companions,  by  whom  its  notes  were 
answered  from  bush  to  bush,  till  the  very  boughs  waved  in  joy  to 
their  merry  strains.  But  oh  !  poor  bird,  if  a  storm  arise,  how  wilt 
thou  flutter  round  thy  nestlings,  and  tremble,  lest  they  should  be 
swept  away  by  the  pitiless  waves,  or  chilled  into  death  by  the 
piercing  winds  !  Yes,  little  trembler,  thou  hast  placed  thyself  and 
thine  offspring  in  a  perilous  situation  ;  nor  is  it  thou  that  canst  save 
them,  but  thy  Father  and  ours,  without  whom  not  so  much  as  a 
sparrow  falleth  to  the  ground.  He  it  was  that  took  care  of  thee, 
when  thou  wast  safely  lodged  in  thine  own  leafy  branches  ;  and  he 
can  take  care  of  thee  now  ;  can  teach  the  rude  sailor  to  respect  thy 
helplessness,  and  hush  the  stormy  winds,  that  they  ruffle  not  a 
feather  of  thy  wing.     And  thus,  Christian,  if  thou  hast  wilfully 

1  Psalm  xxxv.  27. 


138  MEMOIR    OF    MARY    JANE    GRAHAM. 

withdrawn  thyself  from  the  shadow  of  that  tree,  which  spreads  forth 
its  branches  for  all  the  fowls  of  heaven  to  dwell  in  ;  if  thou  hast 
made  thee  a  home  away  from  the  Lord's  people  ;  many  a  bitter  hour 
of  loneliness  and  desolation  shalt  thou  have,  while  thou  art  "  sing- 
ing the  Lord's  song  in  a  strange  land."  Thou  shalt  rue  thy  folly, 
and  be  humbled  for  it.  Yet  be  not  utterly  cast  down,  but  still  trust 
in  thy  God,  who  will  not  fail  to  rebuke  and  chasten,  but  will  never 
leave  thee  nor  forsake  thee.' 

IV. — HER    SENTIMENTS    UPON    MISCELLANEOUS    SUBJECTS. 

We  now  conclude  this  long  series  of  quotation,  with  some  extracts 
of  a  more  miscellaneous  character. 

It  is  delightful  to  observe  all  her  views  of  science — extensive  and 
accurate  as  they  were— to  have  been  admitted  and  enjoyed  through 
a  heavenly  medium.  Whichever  way  she  looked  in  this  wide  ex- 
panse, her  eye  was  transfixed  in  the  contemplation  of  the  unsearcha- 
ble mysteries  of  redeeming  love.  We  may  instance  the  following 
sketch  of  Christian  Astronomy — extracted  from  her  manuscript. 
Speaking  of  the  withering  influence  of  Mathematics  upon  the  pleas- 
ures of  the  imagination — and  having  (as  we  have  already  seen1) 
suggested  the  study  of  classical  literature,  as  furnishing  some  anti- 
dote for  this  evil— she  further  adds  on  this  point: 

'It  is  scarcely  possible  to  pursue  mathematics  to  any  extent, 
without  being  led  by  them  into  some  of  those  sciences,  of  which 
they  form  the  vestibule.  Astronomy — for  instance — presents  a  field 
for  the  largest  and  noblest  exercises  of  the  imagination.  The  stars — 
'  the  poetry  of  heaven' — afford  not  only  perpetual  employment  for 
the  reason,  but  unbounded  scope  to  the  fancy.  The  objects  of 
astronomical  study  display  a  sublimity  which  exalts  the  imagina- 
tion ;  a  mystery  which  humbles  the  intellect;  a  wisdom  which 
enlarges  every  faculty  of  the  soul,  and  a  loveliness  which  soothes 
every  feeling  of  the  heart.  They  have,  like  their  Divine  Author — 
"  heights,  depths,  and  breadths" — unfathomable — inscrutable.  Here 
we  may  soar,  as  upon  the  wings  of  angelic  intelligence.  Here  we 
may  expatiate,  till  our  minds  are  lost  in  infinity.  But  with  what 
unutterable  astonishment  does  the  Christian  astronomer  gaze  upon 
the  innumerable  host!  He  is  conscious  that  God  is  all  around  him. 
His  mind  is  possessed  by  one  idea — the  presence,  the  immense,  the 
all-pervading  presence  of  the  God  who  made  and  upholds  all  these. 
For  an  instant  he  forgets  his  own  littleness,  and  becomes  vast  as  the 
objects  of  his  contemplation  ;  for  there  are  moments  when  the 
human  soul  seems  to  expand  into  something  of  its  original  grandeur. 
But  the  humbling  consciousness  returns,  as  soon  as  his  full  heart 
will  give  him  leave  to  think,  and  he  shrinks  into  insignificance.  It 
is  nothing  to  be  the  least,  the  meanest  of  the  creatures  of  God.  But 
to  be  a  fallen  creature — this  bows  him  to  the  dust.     Sin  has  made 

>  Page  39. 


MEMOIR    OF    MARY    JANE    GRAHAM.  13§ 

him  an  outcast  from  the  beautiful  creation,  an  alien  from  the  creat- 
ing God.     A  holy  God  is  on  every  side  :  and  he  is  not  holy. 

'  But  yet  his  thrilling  awe  is  cheered  with  joy,  hope  and  love. 
"  The  day-star  arises  in  his  heart  ;"'  and  now  every  other  star  has 
a  voice,  "  a  still  small  voice  ;"  and  tells  a  tale  of  love,  which  the 
angels  delight  to  hear — a  mystery,  '-which  the  angels  desire  to 
look  into."- 

'  He  who  made  us  is  "  the  God  of  thy  salvation."  He  is  "  thy 
beloved  and  thy  Friend."  Thus  hath  the  God  who  made  the 
heavens,  who  ordained  the  moon  and  the  stars,  been  mindful  of 
man,  visited  him  in  his  low  estate,  and  "crowned  him  with  glory 
and  honor."3  "  Praise  ye  him,  sun  and  moon  ;  praise  him,  all  ye 
stars  of  light ;  praise  him,  ye  heaven  of  heavens,  and  ye  waters 
that  be  above  the  heavens."4 

'  Christians  !  you  can  "  sing  praises  with  understanding."5  All 
ye  that  love  the  Lord,  praise  the  name  of  the  Lord.  "  Praise  the 
Lord,  0  my  soul."6 

While  this  sublime  science  has  been  perverted  (as  in  the  French 
school  of  philosophy)  for  man's  contemptuous  rejection  of  his  Maker, 
it  is  most  refreshing  to  observe  the  magnificent  illustrations,  by 
which  the  "  heavens,"  viewed  through  the  medium  of  Christian 
philosophy,  "  declare  the  glory  of  God."7  In  this  field  of  elevated  con- 
templation, the  eye  of  faith  "leads  us  up  from  nature,"  not  only  to 
"nature's  God,"  but  to  the  Christian's  God — the  God  of  his  salva- 
tion. Here  we  discover  what  the  "  eye"  of  reason  "  has  not  seen, 
nor  hath  ear  heard,  nor  hath  it  entered  into  the  heart  of  man,"8  un- 
taught by  God.  If— as  our  poet  of  the  Night  has  decided — <  an 
undevout  astronomer  is  mad,'  even  the  devout  man  of  science  is  not 
in  the  full  possession  of  his  faculties,  nor  in  the  enjoyment  of  the 
clear  perception  of  the  objects  of  his  delighted  observation,  except 
he  has  been  instructed  in  the  highest  school  of  Divine  science,  and 
enabled  to  trace  in  the  Maker  of  the  starry  frame  his  God  and  Sav- 
iour— his  faithful,  unchangeable,  Almighty  friend. 

We  pass  to  another  field  of  science,  of  more  general  interest. 
Miss  Graham's  Musical  Tract,  already  referred  to,9  will,  it  is  be- 
lieved, be  found  to  give  an  accurate  sketch  of  the  principles  of  its 
own  department  of  the  science.  Its  style  is  buoyant  with  life, 
beaut}',  and  power.  It  occasionally  mounts  almost  to  the  magni- 
ficent prose  of  John  Milton  or  Jeremy  Taylor.  Take  the  following 
as  a  specimen. 

Speaking  to  her  young  pupil  of  the  importance  of  practising,  she 
sends  her  to  the  woods  and  groves  for  a  stimulating  example  of  in- 
dustry. 

'  1  can  tell  you,  that  the  little  musicians  of  the  grove  do  not  attain 
their  wild  and  delicate  modulations  without  practice.     When  I  lay 

1  2  Peter  i.  19.  2  i  peter  i.  12.  3  Psalm  viii.  4,  5. 

«  Psalm  cxlviii.  3,  4.  s  ib.  xlvii.  7.  6  lb.  ciii.  22. 

7  Psalm  xix.  1.  3  i  Cor.  ii.  9.  9  See  page  41. 


140  MEMOIR    OF    MARY    JANE    GRAHAM. 

in  bed  last  summer,  unable  to  speak  or  move  for  many  hours  in  the 
day,  the  songs  of  the  birds  furnished  me  with  an  inexhaustible 
source  of  amusing  observation.  1  could  not  but  feel  grateful  to  the 
melodious  little  creatures,  who  beguiled  me  of  half  my  pain,  and 
made  the  weary  hours  of  sickness  fly  away  upon  wings  as  light  as 
their  own.  As  if  led  by  an  instinctive  sympathy,  numbers  of 
blackbirds  and  thrushes  came  to  build  their  nests  round  our  garden ; 
and  the  woodpigeons,  which  had  been  silent  the  year  before,  re- 
newed their  soft  notes  in  the  high  trees  by  the  parsonage-lawn. 
However,  they  were  shy,  and  I  thought  myself  fortunate,  if  once  or 
twice  in  the  day,  their  gentle  cooing  found  its  way  to  my  ear.  But 
there  was  one  thrush,  whose  notes  I  soon  learned  to  distinguish 
from  all  the  other  thrushes  ;  indeed  his  skill  seemed  to  exceed 
theirs,  as  much  as  Cordoba's1  exceeds  yours  or  mine.  Every 
morning  I  listened  for  his  voice,  which  was  sure  to  precede  the 
matins  of  all  the  other  birds.  In  the  day-time,  his  brilliant  tones 
were  mingled  and  almost  lost  in  the  general  melody  ;  but  as  soon 
as  the  sun  was  preparing  to  set,  when  the  blackbirds  had  either 
sung  themselves  to  sleep,  or  were  flown  off  to  keep  up  their  festivi- 
ties elsewhere,  then  was  my  thrush's  practising  time.  He  was  kind 
enough  to  select  a  tree  not  far  from  my  window,  while  the  other 
thrushes  placed  themselves  at  a  respectful  distance,  and  edged  in  a 
note  here  and  there  as  they  could.  He  opened  the  rehearsal  with 
a  number  of  wild  trills  and  calls,  which  I  could  not  well  understand  ; 
only  they  were  very  sweet  and  cheering  to  me ;  and  he  would 
pause  between  each,  till  a  soft  response  was  heard  from  some  dis- 
tant bough.  But  when  he  had  fixed  upon  a  little  cadence  which 
pleased  him,  it  became  a  more  serious  business.  Strange  to  say,  I 
could  always  tell  when  this  would  be  ;  for  what  pleased  me  particu- 
larly was  sure  to  please  him  ;  so  true  it  is  that  nature  has  given  the 
same  perception  of  melody  to  man  and  to  birds.  He  would  chant 
it  over  in  a  low  tone  two  or  three  times,  as  if  to  make  himself  sure 
of  it ;  then  he  carolled  it  out  with  triumphant  glee  ;  then  stopped 
short  on  a  sudden,  as  much  as  to  say  to  his  rivals—'  Which  of  you 
can  imitate  my  strains?'  Their  notes  sounded  most  sweet  at  va- 
rious distances  during  these  little  intervals ;  but  they  seemed  con- 
scious of  their  inferiority  to  my  favorite,  who  would  suddenly  break 
out  into  the  very  same  melody,  upon  which  he  had  doubtless  been 
musing  all  the  while,  enriching  it  by  some  little  note  or  trill,  the 
wildest  and  most  touching  that  ever  came  into  a  thrush's  heart.  I 
needed  neither  concert  nor  music-master,  while  I  could  listen  to  the 
untaught,  but  not  unpremeditated,  harmony  of  this  original  profes- 
sor :  nor  could  1  quarrel  with  the  sickness,  which  had  been  the 
means  of  developing  another  link  in  that  mysterious  chain,  which 
binds  me  to  the  rest  of  creation,  by  opening  my  ear  and  my  heart 
more  than  ever  to  the  language  of  universal  nature.  But  I  often 
wished  to  have  you  with  me,  that  you  might  hear  how  much  pains 

1  An  eminent  musical  professor  among  the  Spanish  Refugees,  to  whom  she  was  in- 
debted for  much  valuable  instruction. 


MEMOIR    OF    MARY    JANE    GRAHAM.  141 

the  birds  are  at  to  charm  us  with  their  warbling.  It  is  pretty  also 
to  hear  the  young  birds  commence  their  small  and  faltering  strains, 
which  grow  clearer  and  louder,  till  they  are  no  longer  distinguished 
from  the  rest.  True,  it  is  their  profession,  and  we  have  many  things 
to  think  of;  but  what  time  we  do  give  to  the  study  of  music,  we 
should  give  it  with  all  our  hearts,  as  they  do.'1 

For  elfective  playing  she  gives  the  following  sensible  rules,  inter- 
spersing them  with  her  own  happy  illustrations. 

'■  I  have  told  you  that  to  play  a  piece  effectively,  you  must  com- 
prehend it  well.  You  must  also  feel  it  deeply.  It  is  impossible  to 
excite  lively  emotions  in  another's  breast,  while  your  own  remains 
untouched.  There  are  two  rules,  which  may  assist  you  to  attain 
quick  perceptions  of  what  is  correct  and  beautiful ;  and  (with  the 
help  of  the  mechanical  rules  I  have  given  you)  to  bring  those  per- 
ceptions out  in  your  own  performance.  The  first  is,  to  cultivate 
a  constant  habit  of  listening  to  natural  sounds.  Everything  in 
nature  has  a  melody  which  goes  to  the  heart,  and  from  which  we 
may  gain  some  new  and  delightful  ideas.  I  have  called  your  at- 
tention to  the  song  of  birds.  Then  there  is  the  bleating  of  flocks, 
and  ths  lowing  of  distant  herds,  and  the  busy  hum  of  insects. 
Above  all,  the  modulations  of  the  human  voice  afford  us  a  per- 
petual source  of  observation.  From  thence  we  may  gather  the  ex- 
pression of  every  stormy  passion  which  agitates,  and  every  tender 
affection  which  soothes  the  heart.  Nor  can  we  listen  to  the  fairy 
tones  of  children,  their  light-hearted  carols,  their  bursts  of  tiny  mer- 
riment, their  mimic  griefs,  and  simply-told  stories,  without  im- 
bibing some  new  and  charming  combinations  of  harmonious  ex- 
pression.  If  music  brings  no  lovely  thoughts  and  associations  to 
your  mind,  you  are  learning  it  to  very  little  purpose.  If  it  does,  an 
intimate  acquaintance  with  the  music  of  nature  will  invest  the  ex- 
pression of  those  thoughts  with  a  grace  and  refinement,  which  the 
most  persevering  practice  will  fail  to  impart.  Take  lessons  of  the 
winds  and  of  the  waters,  and  of  the  trees  ;  of  all  animate  and  all 
inanimate  nature.  So  shall  the  very  spirit  of  sweet  sound  and  ex- 
pression enter  into  your  bosom,  and  lie  there,  ready  to  pour  itself 
forth  upon  the  otherwise  low  and  mechanical  music,  which  the 
pressure  of  your  hands  produces  on  the  instrument.  One  of  Han- 
del's finest  pieces  is  said  to  have  been  suggested  by  the  labor  of  a 
blacksmith  at  his  anvil ;  so  successfully  did  he  watch  for  the 
harmony  that  lies  wrapped  in  the  commonest  sounds. 

'  The  next  rule  I  shall  give  you  is,  to  listen  attentively  to  skil- 
ful perfor??iers  ;  noticing  particularly  what  emotions  are  excited  in 
your  mind  by  every  passage  ;  and  by  what  means  they  contrive  to 
produce  the  effect  which  pleases  you.  The  gratification  we  derive 
from  listening  to  music,  is  similar  to  that  which  poetry  imparts  to 
us.  Both  these  delightful  arts  call  into  being  a  thousand  beauti- 
ful imaginations,  tender  feelings,  and  passionate  impulses.     But  in 

i  PP.  2i_23. 


142  MEMOIR    OF    MARY    JANE    GRAHAM. 

reading  poetry,  we  are  delighted  with  the  thoughts  of  another  per- 
son ;  and  though  a  beautiful  idea  will  give  us  new  pleasure  every 
time  we  recur  to  it,  still  this  pleasure  is  little  varied,  and  depends 
on  the  conformation  of  the  poet's  mind,  rather  than  of  our  own. 
The  delights  of  music  are  of  our  own  creation.  We  become  for 
the  time  poets  ourselves,  and  enjoy  the  high  privilege  of  inventing, 
combining,  and  diversifying,  at  pleasure,  the  images  which  harmo- 
nious sounds  raise  on  our  minds.  The  self-same  melody  may  be 
repeated  a  hundred  times,  and  inspire  each  time  a  train  of  thought 
different  from  the  last.  Sometimes  it  will  call  forth  all  the  hidden 
stores  of  memory — absent  friends,  voices  long  silent  in  the  tomb, 
lovely  scenes,  pleasant  walks,  and  happy  hours,  come  back  to  us 
in  all  their  freshness  and  reality.  Then  the  future  opens  its  dreary 
prospects,  gilded  by  hope,  and  chastened  by  a  mournful  tenderness. 
The  exile  is  restored  in  glad  anticipation  to  his  country ;  the 
prodigal  sobs  out  his  penitence  on  his  father's  bosom  ;  the  child  of 
affliction  is  safely  lodged  in  that  mansion  where  sorrow  and  crying 
are  unknown.  Sometimes  the  past  is  forgotten,  the  future  un- 
heeded, the  mind  wrapped  up  in  the  present  consciousness  of  subli- 
mity or  beauty.  Forms  of  delicate  loveliness,  things  such  as  dreams 
are  made  of,  float  before  the  mental  vision,  shaped  into  something 
of  a  waking  distinctness.  Thoughts  too  noble  to  last,  high  and 
holy  resolves,  gushings  of  tenderness,  alternately  possess  our  minds 
with  emotions  all  equally  different,  and  equally  delightful.  The  po- 
etical inspiration  of  Alfieri  seldom  came  upon  him,  but  when  he  was 
under  the  influence  of  music.  Haydn's  symphonies  were  all  com- 
posed so  as  to  shadow  forth  some  simple  and  affecting  story,  by  which 
the  author  excited  and  varied  his  own  feelings,  and  wrought  them 
up  to  that  pitch  of  solemn  pathos,  or  animated  gavety,  which  to  this 
day,  inspires  all  who  hear  his  music  with  corresponding  emotions.'1 

The  Christian  tone  and  descriptive  beauty  of  the  concluding 
paragraphs  will  be  generally  admired.  They  are  in  the  style  of  her 
favorite  writer,  Jeremy  Taylor. 

*  The  expression  of  sacred  music  comprehends  every  emotion  that 
can  agitate  the  human  heart,  and  must  be  felt  rather  than  de- 
scribed. The  subdued  tones  of  awful  adoration  ;  the  impassioned 
fervor  of  desire  ;  the  humility  of  prayer  ;  the  wailing  of  penitential 
sorrow;  the  glad  notes  of  thanksgiving;  and  the  loud  chorus  of 
praise;  all  these  have  their  own  peculiar  utterance,  and  must  be 
pervaded  by  a  depth  and  solemnity  which  shall  distinguish  them 
from  the  meaner  affections  of  humanity. 

'I  am  fearful  of  touching  too  lightly  upon  this  hallowed  subject. 
Many  young  persons,  when  their  feelings  are  excited  by  sacred 
music,  imagine  themselves  to  be  bettered  by  such  feelings,  and  to 
be  under  the  influence  of  genuine  religious  sentiments.  But  if  the 
plain  majesty  of  the  word  of  («od  does  not  suffice  to  kindle  an  equal 
fervor  within  us,  when  we  are  reading  it  silently  and  alone,  we 

»  Tp.  25—26. 


MEMOIR    OF    MARY    JANE    GRAHAM.  143 

may  be  sure  that  the  emotions  excited  by  the  lovely  songs  and 
pleasant  instruments  of  men  are  the  mere  ebullitions  of  natural 
feeling-,  and  have  nothing  to  do  with  religion.  Those  who  would 
sing  the  praises  of  the  Lord,  must  "  sing  them  with  understand- 
ing."1 The  undying  torch  of  truth  must  be  lighted  up  in  that 
faculty,  before  it  can  set  the  heart  in  a  flame.  There  exists  not  a 
more  dangerous  delusion,  than  to  mistake  the  feverish  excitement 
of  the  imagination  for  the  cheerful  and  steady  glow  of  a  rational 
devotion. 

'  But  while  I  so  anxiously  guard  you  against  this  pernicious  error, 
do  not  for  a  moment  suppose,  that  I  would  shut  you  out  from  the 
privilege  which  all  creation  enjoys,  of  sounding  its  Maker's  praise. 
Oh  !  there  is  a  harmony  in  nature,  inconceivably  attuned  to  one 
glad  purpose !  Everything  in  the  universe  has  a  voice,  with  which 
it  joins  in  the  tribute  of  thanksgiving.  The  whispers  of  the  wind 
playing  with  the  summer  foliage,  and  its  fitful  moanings  through 
the  autumnal  branches ;  the  broken  murmur  of  the  stream,  the 
louder  gushing  of  the  waterfall,  and  the  wild  roar  of  the  cataract, 
all  speak  the  praises  of  God  to  our  hearts.  Who  can  sit  by  the  sea- 
side, when  every  wave  lies  hushed  in  adoration,  or  falls  upon  the 
shore  in  subdued  and  awful  cadence,  without  drinking  in  utterable 
thoughts  of  the  majesty  of  God!  The  loud  hosannas  of  Ocean  in 
the  storm,  and  the  praises  of  God  on  the  whirlwind,  awaken  us  to 
the  same  lesson ;  and  every  peal  of  the  thunder  is  a  hallelujah  to 
the  Lord  of  Hosts.  Oh  !  there  is  a  harmony  in  nature  !  The  voice 
of  every  creature  tells  us  of  the  goodness  of  God.  It  comes  to  us  in 
the  song  of  the  birds  ;  the  deep,  delicious  tones  in  which  the  wood- 
dove  breathes  out  its  happiness ;  the  graceful  melting  descant  of  the 
nightingale  ;  the  joyous  thrilling  melody  of  the  lark  ;  the  thrush's 
wild  warbling,  and  the  blackbird's  tender  whistle ;  the  soft  piping 
of  the  bullfinch  ;  the  gay  carol  of  the  wren ;  the  sprightly  call  of 
the  goldfinch  ;  and  the  gentle  twittering  of  the  swallow.  Even 
now  when  every  other  bird  is  silent,  little  robin  is  pouring  out  his 
sweetest  of  all  sweet  notes  upon  yonder  rose-bush  ;  and  so  dis- 
tinctly does  he  thank  God,  who  made  the  berries  to  grow  for 
him  upon  the  hawthorn  and  mountain-ash,  and  who  has  put  it 
into  the  heart  of  man  to  love  him,  and  strew  crumbs  for  him  when 
the  berries  fail,  that  my  soul,  too  often  insensible  to  its  own  mer- 
cies, is  warmed  into  gratitude  for  his.  The  very  insect  tribe  have 
entered  into  a  covenant  that  God  shall  at  no  season  of  the  year  be 
without  a  witness  amongst  them  to  his  praise.  For  when  the  hum 
of  the  bees  and  the  chirping  of  the  grasshopper  have  ceased  to  en- 
liven us,  and  the  gnat  has  laid  by  his  horn,  then  the  little  cricket 
wakens  into  life  and  song,  and  gladdens  our  heart  with  the  same 
stoiy  till  the  winter  is  past.  And  so  all  nature  praises  God,  and  is 
never  weary.  If  then  you  are  able  "  to  make  melody  in  your  heart 
to  the  Lord,"  let  your  hand  and  your  voice  make  melody  too,  and 

1    Psalm  xlvii.  7.     1  Corinthians  xiv.  14. 


144  MEMOIR    OF    MARY    JANE    GRAHAM. 

let  the  faculty  which  infinite  benevolence  has  created  for  your  en- 
joyment, be  converted,  as  all  your  other  faculties  should  be,  into  the 
instrument  of  praise.  To  know  that  you  make  this  worthiest  use 
of  your  musical  acquirements  will  indeed  rejoice  the  heart  of 

'Your  affectionate  Friend  and  Cousin, 

'  Mary.' 

The  following  exercise  throws  out  some  additional  thoughts  upon 
the  connection  of  poetry  and  music  alluded  to  in  her  tract.  It  was 
written  in  the  form  of  a  letter  to  her  cousin,  for  the  Italian  master 
then  in  attendance  upon  them.  As  she  wrote  Italian  with  con- 
siderable spirit,  and  took  some  pains  with  the  composition,  it  may 
have  slightly  suffered  in  a  translation. 

<  1824. 
'My  dear  Friend, 

'  Yesterday  I  was  told  of  an  observation  you  had  made  in  the 
conversazione  of  Mr.  B.  (where  unfortunately  I  could  not  meet  you,) 
and  as  I  do  not  agree  with  you  upon  the  interesting  subject  then 
discussed,  I  will  make  it  the  subject  of  this  letter,  begging  you  to 
excuse  all  the  dullness,  which  you  will  certainly  find  in  my  composi- 
tion. Is  it  possible,  that  you  have  conceived  so  low  an  opinion  of 
the  pleasures  derived  from  harmony,  that  they  do  not  appear  to  you 
worthy  of  being  compared  witli  those  of  poetry  ?  I  cannot  let  you 
rest  in  this  opinion.  Allow  me  to  impart  to  my  friend  some  of  the 
delight  which  I  find  in  this  enchanting  art.  Not  that  I  wish  to  say 
a  word  against  poetry — that  purest  and  most  sublime  delight  of. the 
human  mind.  Too  dear  to  me  are  its  sweet  illusions,  in  which  the 
usual  sense  of  the  ills  of  the  present  life  is  lost,  whilst  the  soul  lives 
in  a  world  properly  her  own,  and  sports  with  beings  created  and 
adorned  by  herself.  My  intention  is  only  to  show  you  that  the 
pleasures  derived  from  music  are  not  inferior  to  those  of  poetry,  that 
both  proceed  from  the  same  source,  and  mutually  assist  and  heigh- 
ten each  other.  You  will  perhaps  remind  me  of  the  great  antiquity 
of  poetry,  and  that  from  the  most  remote  ages  it  has  been  the  solace 
of  the  wounded  heart.  But  this  I  cannot  yield  to  you.  Indeed  it 
appears  to  me,  that  music  had  an  earlier  birth,  and  was  the  mother 
of  poetry.  A  shepherd  one  day  discovered  the  flute  which  nature 
has  formed  in  the  waving  reed.  Applying  it  to  his  lips,  he  is  struck 
with  the  beautiful  sounds  which  issue  from  it,  and  he  endeavors  to 
imitate  them  with  his  voice,  in  simple  songs  celebrating  the  beau- 
ties of  his  shepherdess.  By  degrees  the  cadences  of  the  harmony 
suggest  to  him  the  idea  of  rhyme  and  metre,  and  thus  these  two 
beautiful  arts  are  formed  together,  with  so  perfect  a  sympathy 
between  them,  that  the  one  cannot  be  outraged  without  some  injury 
to  the  other.  Let  us  however  leave  this  discussion  upon  the  origin 
of  these  arts,  (for  it  would  be  tiresome  for  us  to  search  into  the 
records  of  past  ages,)  and  turn  our  attention  to  what  is  more  interest- 


MEMOIR    OF    MARY     JANE    GRAHAM.  145 

ing,  the  effects  which,  in  every  age,  they  have  produced  on  the 
heart.  I  wish  to  search  a  little  into  your  motives  for  giving  to 
poetry  so  vast  a  superiority  ;  and  the  secret  spring  appears  to  me  to 
be  this  :  the  charms  of  harmony  cause  a  pleasure  perceptible  to  the 
senses,  and  for  its  enjoyment  require  a  certain  physical  conforma- 
tion, a  fine  and  exact  ear.  and  other  things,  which  seem  to  have  a 
connection  with  the  material  part  of  man.  You  have  therefore 
persuaded  yourself,  that  it  is  a  thing  delightful  indeed  to  the  senses, 
but  which  has  little  influence  upon  the  mind  and  upon  the  heart. 
I  flatter  myself  that  I  shall  be  able  to  convince  you  of  the  injustice 
of  this  idea.  Not  only  does  music  give  us  many  ideas,  but  they  are 
of  the  same  description  with  those  inspired  by  poetry,  and  sometimes 
even  more  delightful  to  the  soul.  T  allow  that  the  sweet  harmony 
enters  by  the  ear.  But  thence  it  diffuses  itself  through  every  part 
of  the  mind.  It  moves  every  passion,  softens  every  affection,  and 
creates  a  thousand  delightful  imaginations,  a  thousand  divine  pro- 
jects, which  excite  to  all  that  is  noble  in  resolve,  and  worthy  in  art. 
If  I  might  draw  a  distinction  between  music  and  poetry,  I  should 
say  that  the  former  brings  us  pleasure  of  a  higher  degree  ;  the  latter 
of  a  longer  duration.  Equally  do  they  inspire  soft  affections  and 
noble  ideas.'  Then,  after  following  the  same  train  of  thought  and 
imagination  as  in  her  Musical  Tract,1  she  adds  in  her  fervent 
glow — '  And  shall  not  a  science,  capable  of  producing  these  senti- 
ments, be  reckoned  among  the  noblest  delights  of  the  human  mind  ? 
I  have  not  time  to  continue  this  interesting  subject.  But  I  cannot 
conclude  without  observing,  that  the  poets  themselves  owe  their 
finest  ideas  to  music.  Do  you  recollect  the  power  which  it  had  over 
the  mind  of  our  favorite  Alfieri  ?  He  could  scarcely  compose  with- 
out its  help.  Many  of  his  noble  tragedies  were  conceived  at  the 
opera.  But  do  thou,  divine  Petrarch,  come  to  help,  and  show  her 
who  admires  thee  so  much,  that  without  the  music  of  nature,  the 
song  of  birds,  the  murmur  of  the  streams,  thou  wouldest  not  have 
been  able  to  enchant  her  with  thy  delicious  rhymes.  With  these 
beautiful  verses  I  conclude  my  letter,  already  too  long,  entreating 
you  to  yield  to  his  representation  of  the  effect  of  fine  sounds  upon 
the  mind. 

'  Se  lamentar  angeli,  o  verdi  fronde,'  &c. 

'  You  know  the  rest.     I  have  only  time  to  say,  that  I  am  always 

1  Your  very  affectionate 

'Mary.' 

Without  pronouncing  upon  the  contending  claims,  (which  proba- 
bly may  still  be  a  matter  of  dispute,)  the  exercise  is  not  unworthy 
of  the  intellectual  character  of  the  writer,  and  is  specially  interest- 
ing, as  a  burst  of  that  '  vehemence  approaching  to  ecstasy,'  which 
— as  Mr.  Cecil  keenly  observed — '  the  world  will  allow  on  almost 

1  See  the  extract,  pp.  124,  125. 
10 


146  MEMOIR    OF    MARY    JANE    GRAHAM. 

every  subject,  but  that  which,  above  all  others,  will  justify  it.'  If, 
however,  Miss  Graham  seems  here  to  contend  for  the  precedence  of 
music,  she  was  no  less  warm  a  votary  of  poetry.  Though  she  was 
no  poet  herself,  and  never  till  the  close  of  her  last  illness  did  she 
exercise  even  a  rhyming  propensity,  yet  her  perception  of  the  true 
genius  of  the  science  was  lively  and  accurate,  and  her  enjoyment 
of  its  delights  proportionate.  We  have  already  seen  her  high  zest 
for  Milton.  Wordsworth  was  among  her  chief  modern  favorites; 
and  even  Lord  Byron  detained  her  for  a  while  the  victim  of  his  fas- 
cinating enchantment.  We  subjoin  a  letter  of  a  very  early  date, 
descriptive  of  her  feelings,  with  much  discrimination  of  taste,  and 
with  all  the  glow  of  her  characteristic  enthusiasm. 

'  July  15,  1822. 
'  I  have  not  seen  the  Fourth  Canto  of  Childe  Harold.  I  am 
ashamed  to  say  that  I  like  Manfred.  Diabolical  as  the  sentiments 
of  it  are  in  many  parts,  yet  there  are  some  passages  of  such  exqui- 
site beauty  and  sublimity,  that  it  seems  as  if  a  human  pen  could 
scarcely  have  traced  them.  All  the  time  I  was  reading  it,  I  felt 
I  was  doing  something  wrong ;  yet  I  read  some  of  it  over  and 
over  again,  particularly  the  part  where  Manfred  is  upon  the  point 
of  dashing  himself  over  the  precipice.  The  description  of  darkness 
did  not  please  me.  I  thought  it  rather  horrible  than  sublime.  But 
I  am  just  now  in  love  with  another  poet,  who  is  as  fond  of  clothing 
his  pictures  with  the  sunny  radiance  of  happiness  and  benevolence, 
as  Lord  Byron  is  of  spreading  over  his,  darkness  and  desolation.  If 
you  have  read  any  of  his  trifling  poems,  you  will  smile  when  I 
mention  Wordsworth.  But  some  of  his  poems  are  so  beautiful ! 
We  have  just  now  been  reading  '  the  Excursion.'  It  is  tiresome  in 
many  parts;  but  every  now  and  then  you  meet  with  something  so 
strikingly  fine,  or  so  unutterably  tender,  that  it  is  impossible  to  go 
on.  You  must  lay  down  the  book,  till  the  ferment  it  occasions  has 
subsided.' 

Should  Miss  Graham's  delight  in  Lord  Byron's  writings  be  a 
matter  of  surprise,  it  may  be  observed,  that  her  letter  distinctly  re- 
cords the  rebuke  of  conscience  in  her  moments  of  self-indulgence : 
and  we  doubt  not  but  her  inattention  to  this  rebuke  subjected  her 
to  the  secret  frown  of  her  jealous  God.  We  may  also  add,  that 
shortly  after  the  date  of  this  letter,  she  readily  made  the  sacrifice 
of  her  taste  (which  to  her  fervid  mind  required  no  ordinary  offort) 
in  the  total  relinquishment  of  this  source  of  deleterious  pleasure. 
Whatever  weight  may  attach  to  her  judgment  will  therefore  de- 
cidedly be  found  on  the  side  of  self-denial,  not  of  self-gratification. 
Indeed,  familiarity  with  works  of  poison,  whatever  be  their  literary 
charms,  seems  inconsistent,  not  only  with  Christian  simplicity,  but 
with  a  common  regard  to  our  personal  welfare.  To  a  pure  mind 
we  might  have  supposed  that  a  rich  and  splendid  fancy  would  be 
spoiled  of  all  its  attraction  by  its  frequent  connection  with  licentious 


MEMOIR    OF    MARY    JANE    GRAHAM.  147 

profaneness  and  impiety— moral  deformity,  sufficient  to  cast  the 
most  exquisite  beauties  of  poetry  and  genius  into  the  shade;  and 
the  very  contemplation  of  which,  except  through  a  scriptural  me- 
dium, must  be  injurious  to  the  best  sensibilities  of  our  nature. 
Even  the  instruction  resulting-  from  the  unveiled  features  of  human 
depravity  is  obtained — if  at  all — at  considerable  hazard.  For  let  it 
be  remembered— as  Miss  Graham  has  shown1 — that  the  direct  in- 
fluence of  poetry  acts  upon  the  passions,  and  thus  tends  to  produce 
a  corresponding  habit  of  the  mind.  The  evil  propensities  therefore 
portrayed  by  this  master-mind  with  such  awful  exactness,  and  em- 
bracing every  form  of  malignity  that  can  darken  the  heart  of  man, 
naturally  excite  the  working  of  those  passions,  which  it  is  the  grand 
design  of  the  Gospel  of  Jesus  Christ  to  restrain  and  mortify. 
Whether,  therefore,  the  infidel  poison  acts  with  vindictive  activity, 
or  with  searching  subtilty,  its  pervading  influence  is  equally  to  be 
dreaded.  We  believe  that  many  Christians,  especially  in  moments 
of  temptation,  are  reaping  the  bitter  fruit  of  former  indulgence  ;  and 
we  are  persuaded  that  none  will  ultimately  have  reason  to  regret 
the  sacrifice  of  the  high  pleasures  of  taste  to  the  far  higher  claims 
of  their  own  spiritual  interests. 

We  add  one  further  quotation  from  Miss  Graham's  manuscript 
upon  a  subject  not  wholly  unconnected  with  the  preceding — works 
of  imagination  in  a  more  legitimate,  though  still  a  questionable, 
form — Religious  Novels.  Observing,  that  '  the  taste  of  the  serious 
public  is  lamentably  vitiated' — she  adds,  '  The  press  teems  with  re- 
ligious novels,  from  the  long  eventful  story  to  the  ephemeral  trifles, 
which  eke  out  the  pages  of  the  spruce  magazine.  The  greater  part, 
of  these  are  feeble  to  a  degree  that  would  render  them  harmless, 
were  there  not  a  large  proportion  of  readers,  whose  sickly  appetite 
hankers  after  such  unwholesome  food.  A  few  of  them,  I  own,  stand 
out  from  the  rest,  and  compel  our  admiration.  Yet,  I  must  be  per- 
mitted to  say,  that  the  very  interest  excited  by  these  superior  pro- 
ductions increases  their  bad  tendency.  How  strange  a  medley  of 
sensations  agitates  the  heart,  that  is  fluttering  between  the  emo- 
tions excited  by  the  well-pictured  charms  of  religion,  and  the  love- 
scene  that  is  better  pictured  still !  How  shall  the  young  and  inex- 
perienced distinguish  between  earthly  and  heavenly  feelings  ?  How 
shall  they  determine,  whether  their  agitation  arises  out  of  romance 
or  religion ;  from  a  heated  imagination,  or  a  heart  warmed  with 
Divine  love? 

'  I  cannot  conceive  the  use  or  propriety  of  introducing  this  kind  of 
sentimental  narrative  into  works  professedly  of  a  religious  nature. 
Truth  is  not  adorned  but  disguised,  by  being  thus  tricked  out  in 
false  glitter  and  tinsel  ornament.  There  are  but  two  classes  of 
readers ;  the  converted  and  the  unconverted.  Those  of  the  former 
description  would  derive  more  benefit  and  pleasure  too  from  praying 
over  one  verse  of  the  Bible,  than  from  reading  a  whole  library  of  the 

»  See  pp.  124,  127. 


148  MEMOIR    OF    MARY    JANE    GRAHAM. 

above-mentioned  performances.  They  will  neither  assist  him  to 
•understand  the  word  of  truth  himself,  nor  to  explain  it  to  others.  It 
may  be  truly  affirmed  of  the  decided  Christian,  that  for  his  own 
sake,  the  less  he  reads  besides  the  Bible,  the  better.1  But  for  the 
sake  of  his  fellow-men.  his  reading  must  be  more  extensive.  He 
must  seek  to  enlarge  and  confirm  his  general  knowledge ;  must  be 
prepared  to  meet  inquiry,  to  cope  with  prejudice  and  error  ;  to 
recommend  the  cause  of  religion ;  "  to  become/'  with  the  Apostle, 
"all  things  to  all  men."'2  It  is  not,  however,  by  giving  his  time  to 
the  works  in  question,  that  he  will  attain  this  desirable  object.  His 
mental  character  will  only  be  deteriorated  by  their  enervating  influ- 
ence. They  will  tend  to  impair  both  the  inclination  and  capacity 
for  solid  intellectual  exertion.  It  has  been  urged  in  their  defence, 
that  they  will  open  to  him  a  more  extended  view  of  human  nature, 
But  this  will  be  much  more  effectually  obtained  by  comparing  the 
scripture  statement  with  his  own  daily  experience  and  observation. 
Another  argument  in  their  favor  is,  that  they  afford  a  useful  key 
to  the  character  and  manners  of  society.  These,  however,  for  the 
most  part,  are  sketched  with  no  very  skilful  hand.  They  might 
with  greater  accuracy  and  less  expense  of  time,  be  collected  from 
some  of  the  masterpieces  of  authors  not  professedly  religious.  In 
short,  considering  that  the  Christian  part  of  the  community  has  so 
much  to  do.  and  so  short  a  space  to  do  it  in,  it  must  ever  be  matter 
of  regret,  that  so  large  a  proportion  of  their  time  and  talent  should 
be  expended  in  making  idlers  and  castle-builders. 

■  But  ice  turn  our  regard  to  the  careless  and  gay.  We  are 
called  upon  to  observe  the  effect  of  these  publications  upon  their 
minds.  We  are  reminded,  that  many  young  persons  of  lively 
imagination  and  warm  feelings,  who  would  scarcely  look  into  a 
serious  book,  may  be  tempted  to  peruse  these  lighter  works  and 
derive  benefit  from  the  perusal.  I  admit  the  first  part  of  this  prop- 
osition, but  deny  the  conclusion  that  is  drawn  from  it,  except  in  a 
few,  a  very  few  instances,  which  are  to  be  regarded  rather  as  excep- 
tions than  as  a  general  rule.  Rare,  however,  as  these  instances 
are,  they  are  by  no  means  to  be  despised.  They  indicate  that  every 
narrative  of  this  description  must  not  be  included  in  one  sweeping 
condemnation,  not  pronounced  entirely  useless,  since  the  sovereign 

1  This  is  rather  a  questionable  affirmation.  Tlie  general  Imowlcdge,  which  our  Au- 
thoress admits  to  be  beneficial  to  the  Christian  in  the  service  of  others,  is  of  considerablr 
advantage  to  himself.  It  enlarges  his  own  mind.  It  throws  much  valuable  light  upon 
the  contents  of  the  sacred  volume.  It  not  only  qualifies  him  to  expound  it  to  others,  but 
it  enables  him  to  elucidate  many  of  its  difficulties  for  his  own  satisfaction,  and  extends 
his  views  of  its  intellectual  and  moral,  as  well  as  spiritual  treasures.  Miss  Graham's 
own  case  may  be  placed  in  opposition  to  her  statement.  As  to  Religious  Reading,  though 
an  indiscriminate  or  disproportioned  indulgence  of  it  is  most  injurious  to  our  simplicity 
and  establishment  in  the  Gospel;  yet  the  writer  may  be  permitted  to  observe, (discarding 
all  reference  to  himself,)  that  the  labors  of  the  pen  as  well  as  of  the  toncrue,  have  been 
honored  as  a  means  of  abundant  edification  to  the  church  of  God.  See  R.  K.  Bicker- 
steth's  Christian  Student — a  most  valuable  development  of  the  principles  and  obligations 
of  Christian  knowledge. 

»  1  Cor  ix.  22. 


MEMOIR    OF    MARY    JANE    GRAHAM.  149 

grace  of  God  wijl  occasionally  use  even  them  for  its  purpose.  But 
they  do  not  prove  the  necessity  of  sending  forth  such  immense 
shoals  of  these  productions,  that,  one  would  think  they  were  designed 
to  supersede  and  swallow  up  every  other.  A  few  would  answer  the 
purpose  just  as  well.  Even  while  I  concede  thus  much,  I  am  in- 
clined to  ask — '  Do  you  not  in  a  measure  create  the  taste,  to  which 
you  profess  only  to  accommodate  yourselves  1  Will  not  this  indis- 
position to  all  solid  and  valuable  reading  be  exceedingly  encouraged 
by  your  indulgent  connivance  V  1  much  doubt  both  the  lawfulness 
and  expediency  of  this  mode  of  decoying  people  into  religion.  I 
fear  that  the  quantity  of  good  which  flows  from  it  is  greatly  over- 
balanced by  the  quantity  of  evil.  The  religion  inspired  by  such 
reading  is  of  a  doubtful  nature.  There  is  more  of  earth  in  it  than 
of  heaven.  A  )Toung  person,  whose  tears  flow  over  a  professed 
novel,  is  in  no  danger  of  mistaking  the  excitement  of  feeling  for  the 
fervor  of  devotion.  Not  so  with  these  ambiguous  compositions. 
Romance  and  religion  are  v-o  allied,  that  we  may  suppose  the  latter 
of  these  to  be  embraced,  when  in  effect  her  presence  is  only  toler- 
ated for  the  sake  of  her  fascinating  companion.  Dressed  in  the 
sober  garb  of  truth,  she  will  too  probably  be  rejected  by  those,  who 
permitted  her  to  court  them  under  the  bewitching  veil  of  fiction. 
And  is  it  for  the  sake  of  exciting  this  spurious  devotion,  that  we  run 
the  hazard  of  destroying  the  correct  and  simple  feeling  of  the  rising 
generation,  and  encourage  the  prevalence  of  a  style  of  writing, 
which  can  never  rise  into  genuine  sublimity,  or  fix  itself  upon  a 
basis  of  native  solidity  and  strength  ?' 

This  extract  will  be  generally  admitted  to  mark  considerable 
power  of  writing  and  of  thought.  The  subject  demands  much 
accuracy  of  discrimination  to  place  it  in  its  true  light.  To  proscribe 
works  of  imagination  in  the  mass  would  include  a  much  wider 
sweep  of  condemnation  than  novels  religious  or  irreligious.  It 
would  banish  from  our  reading  much  that  is  not  merely  purely 
innocent,  but  intrinsically  valuable ;  and  seal  up  the  fountain  of 
much  elegant  and  instructive  literature.  We  might  indeed  adduce 
Dr.  Chalmers'  writing,  for  the  proof,  that  the  corruption  is  in  the 
application- — not  in  the  faculty — of  the  imagination,  which  was 
given,  like  every  other  faculty,  for  the  service  of  God  and  of  his 
church.  But  an  infinitely  higher  authority  meets  us  in  the  Divine 
parables  of  our  great  Teacher,  immediately  acting  upon  this  most 
valuable  faculty  for  the  illustration  and  enforcement  of  his  impor- 
tant truths.  And  this  example  is  the  more  to  our  purpose,  as  fixing 
the  limit  and  direction,  as  well  as  legitimating  the  employment  of 
fiction.  The  imagination  is  placed  in  immediate  contact  with  plain 
and  sober  truth  ;  while  it  derives  its  primary  interest,  not  from  its 
own  representations,  but  from  the  truth  which  it  was  intended  to 
exhibit. 

With  all  these  allowances,  however,  the  general  introduction  of 
fiction  into  the  cause  of  truth,  is,  as  Miss  Graham  observes,  of  very 
doubtful  benefit ;  or,  even  admitting  the  prospect  of  usefulness  to  be 


ioO  MEMOIR    OF    MARY    JANE    GRAHAM. 

more  determinate,  it  has  proceeded  very  far  beyond  the  necessity 
of  the  case.  Even  in  works  of  a  religious  character,  we  are  too 
often  caught  up  into  an  ideal  world  of  poetry  or  romance,-  from 
whence  the  descent  is  somewhat  painful  to  the  sober  realities  of  sin 
and  misery — of  "  vanity  and  vexation  of  spirit."  Now  minds  formed 
for  effective  usefulness  need  to  be  conversant  with  the  solidity  of 
truth,  not  with  this  visionary  atmosphere  of  fiction  ;  while  the  in-  • 
dulgence  of  this  artificial  character  fosters  a  baneful  spirit  of  ex- 
citement :  generates  a  distaste  for  well-regulated  studies  ;  creates  a 
taste  for  novel  reading  of  a  more  detrimental  character ;  weakens 
the  habit  of  self-control,  so  essential  to  the  strengthening  of  the  in- 
tellectual and  moral  principles  ;  and  brings  a  habit  of  sentimen- 
talism  into  the  religious  profession,  in  the  stead  of  simple  and  prac- 
tical spirituality.'1 

The  most  effectual  remedy  against  this  existing  and  unfruitful 
indulgence,  is  to  fill  up  the  time  with  those  solid  pursuits,  which 
leave  no  room,  while  they  mortify  the  taste,  for  works  of  doubtful 
utility ;  and  to  bring  our  intellectual  recreations  to  the  test  of  the 
Scripture  rule,  which  Miss  Graham  on  a  former  occasion  so  justly 
inculcated,  for  the  proof  of  the  legitimacy  of  our  principles  and  en- 
joyments :  "  Whether  ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all 
to  the  glory  of  God."2 

We  conclude  this  selection  from  Miss  Graham's  writings  and  cor- 
respondence, with  an  abstract  of  'Letters  on  the  Duties  of  a  Gov- 
erness,' a  series  of  which  she  had  contemplated  for  the  use  of  her 
young  cousin,  then  looking  forward  to  this  important  and  most  re- 
sponsible situation.  She  commenced  her  plan  during  her  last  ill- 
ness, and  with  great  difficulty  wrote  two  letters  in  pencil  from  her 
dying  bed.  Though  too  incomplete  in  thought  and  style  for  pub- 
lication, yet  her  manuscript  will  afford  some  interesting  illustration 
of  Christian  principle,  and  many  valuable  suggestions  of  general 
instruction  for  the  use  of  those  young  persons  who  are  now  tilling, 
or  who  are  prospectively  anticipating  this  interesting  station  in  the 
domestic  economy. 

These  letters  appear  to  have  been  one  of  Miss  Graham's  last  ef- 
forts for  one,  whose  best  interests  formed  one  of  her  most  tender 
ties  to  life.  After  commencing  with  the  most  affectionate  ex- 
pression of  her  deep-toned  anxiety  for  her,  she  thus  proceeds  to 
remind  her  of  her  Christian  responsibility. 

'  The  great  wish  of  my  heart  for  you,'  she  writes,  'is — not  that 
you  may  be  a  very  learned  or  accomplished  governess,  (though 
these  are  highly  valuable  considerations  in  their  place)— but  that, 
possessing  as  large  a  measure  of  these  things  as  your  means  and 

1  Many  works  of  fiction  may  be  read  with  safety;  some  even  with  profit.  But  the 
constant  familiarity,  even  with  such  as  are  not  exceptionable  in  themselves,  relaxes  the 
mind,  that  wants  hardening;  dissolves  the  heart,  which  wants  fortifying;  stirs  the  im- 
agination, which  wants  quieting;  irritates  the  passions,  which  want  calming;  and 
abandons,  disinclines,  and  disqualifies  for  active  virtues  and  for  spiritual  exercises.  The 
habitual  indulgence  in  such  reading,  is  a  silent,  mining  mischief. — Hannah  More. 

2  1  Cor.  x.  31.    Comp.  p.  424,  430. 


MEMOIR    OF    MARY    JANE    GRAHAM.  151 

abilities  will  allow,  you  may  be  truly  and  decidedly  a  Christian 

governess.    For,  oh  !  my  dearest ,  yours  is  a  charge  of  souls. 

The  spiritual  welfare  of  your  pupils  is  subordinately  committed  to 
your  care ;  and  at  your  hands  will  the  neglect  of  this  solemn  trust 
be  recpiired.' 

In  this  first  preparatory  letter  she  is  chiefly  occupied  in  incul- 
cating upon  her  cousin  the  Christian  principle  of  faith  in  Christ,  in 
all  its  detailed  application  to  the  circumstances,  trials,  and  en- 
couragements of  the  situation  of  a  governess. 

'  1  can  only  offer  my  advice  to  you  as  a  Christian.  I  know  but 
of  two  states  to  which  children  can  be  brought  up;  for  heaven  or 
for  hell ;  for  time  or  for  eternity.  I  am  departing  out  of  time  ;  and 
knowing  that  both  for  you  and  them,  time  soon  shall  be  no  more,  I 
dare  not  go  upon  any  system  but  one  fitting  for  souls  born  for  im- 
mortality. Every  word,  then,  that  I  write,  must  be  on  the  sup- 
position that  ihe  glory  of  God,  and  the  eternal  happiness  of  your 
pupils,  are  your  first  aim  ;  and  that  every  other  object,  however 
praiseworthy  in  itself,  is  only  secondary  and  subservient  to  this  one 
grand  object  of  a  Christian  teacher's  existence. 

'I  exhort  you  to  enter  upon  the  new  and  arduous  duties  of  your 
situation,  "  looking  to  Jesus."1  Remember  that  he  is  "  the  author 
and  finisher  of  your  faith  ;"  that  you  cannot  stir  one  step  without 
his  aid  ;  and  the  moment  you  begin  to  look  off  from  him  to  any 
other  object,  that  moment  will  your  steps  begin  to  slide.  Fix  your 
eyes,  then,  steadily  upon  him.  "  As  the  eyes  of  servants  look  unto 
the  hand  of  their  masters,  and  as  the  eyes  of  a  maiden  unto  the 
hand  of  her  mistress,  so  let  your  eyes  be  upon  the  Lord  your  God,°- 
in  all  times,  in  all  places,  and  in  all  circumstances." 

'  And  first,  I  earnestly  recommend  you  to  "  look  unto  Jesus'^,  in 
your  choice  of  a,  situation.  Pray  constantly  for  Divine  assistance 
and  direction  on  this  most  important  subject.  This  implies  that 
you  intend  to  seek  for  a  situation  among  God's  people  ;  for  I  sup- 
pose you  will  hardly  ask  God  to  give  you  any  other.  You  may 
deem  it  unlikely  that  you  should  obiain  a  situation  in  so  limited  a 
sphere.  But  your  dying  friend  would  remind  you — "  The  God 
who  has  led  me  all  my  life  long,"  never  forsook  me  upon  any  oc- 
casion, when  I  put.  my  trust  in  him.  The  word  of  truth  assurer 
you,  that  :'  He  has  never  forsaken  any,  who  put  their  trust  in 
him.''3  Nor  will  he  forsake  you,  if  you  commit  your  way  to  him 
on  this  important  occasion.  From  Abraham's  time  until  now,  the 
Christian's  motto  has  ever  been — "The  Lord  will  provide."4  Only 
"  rest  in  the  Lord,  and  wait  patiently  for  Him  ;  fret  not  thyself  in 
any  wise  to  do  evil.     In  all  thy  ways  acknowledge  Him,  and  he 

shall  direct  thy  paths."5     I  charge  it  upon  you,  beloved ,  as 

my  dying,  earnest  wish,  that  you  take  every  proper  means  to  obtain 
a  situation  among  decided  Christians  ;  and  that,  as  far  as  it  may 
be  in  your  jJower,  (for- 1  know  that  it  may  not  be  always  possible 

1  Hebrews  xii.  2.  2  Psalm  exxiii.  2.  3  Psalm  ix.  10. 

*  Gen.  xxii.  14.  ~>   Psalm  xxxvii.  7,  8.     Prow.  iii.  C. 


152  MEMOIR    OF    MARY    JANE    GRAHAM. 

for  you  to  direct  your  own  conduct)  you  join  yourself  to  those  who 
"are  not  of  the  world,"1  and,  to  no  others.  An  established  Chris- 
tian might  go  in  faith  under  the  clear  guidance  of  Providence,  into 
a  worldly  or  irreligious  family;  and  (if  the  parent  would  allow  of 
her  interference)  she  might  be  made  a  blessing  to  the  whole  family. 
But  such  a  step,  ivilfidly  taken,  would  be  a  serious— perhaps  a 
fatal — injury  to  an  undecided  Christian.  In  a  vast  multitude  of 
cases,  the  natural  consequence  of  choosing-  a  lot  among  the  children 
of  this  world  has  been,  that  indecision  in  religion  has  become  indif- 
ference ;  indifference  has  terminated  in  aversion  ;  and  the  wretched 
professor  has  shown  herself  openly  on  the  side  of  the  world,  tor- 
mented with  the  sting  of  her  former  convictions,  and  vainly  con- 
trasting her  worldly  mirth  with  "  the  voice  of  rejoicing  and  salva- 
tion," which  she  had  heard  "in  the  tabernacles  of  the  righteous."* 

1  On  the  other  hand,  a  situation  in  a  truly  Christian  family  will 
cover  you  from  many  worldly  temptations,  and  afford  you  many 
important  opportunities  of  marking  the  beauty  and  happiness  of 
religion.  Under  a  kind  Christian  mother,  you  may  be  directed  and 
encouraged  in  extensive  usefulness  to  your  pupils,  Avhile  at  the 
same  time  you  are  receiving  valuable  advantages  for  your  own 
mind.  Under  all  circumstances,  be  assured  that  you  will  find  the 
blessing  of  taking  the  first  great  step  of  your  life — "looking  unto 
Jesus." 

;  "  Look  unto  Jesus'''  also,  for  strength  to  perform  the  duties  of 
your  situation.  These  you  will  find  to  be  many  and  arduous, 
such  as  in  your  own  strength  you  can  never  rightly  perform.  The 
more  correct  and  enlarged  your  view  of  those  duties,  the  more  readily 
you  will  sink  under  them,  unless  you  can  "  be  strong  in  the  Lord, 
and  in  the  power  of  his  might."  But  remember,  "  you  can  do  all 
things  through  Christ  which  strengtheneth  you."  "His  grace  is 
sufficient  for  you  ;''3  and  his  encouragement  is — "  Ask,  and  it  shall 
be  given  you."  Let  a  sense  of  your  continual  need  stir  you  up 
constantly  to  apply  to  him  for  his  aid,  not  only  in  your  spiritual 
duties,  but  in  your  teaching,  in  your  studies,  in  the  very  least  and 
meanest  of  your  employments.  Thus  "out  of  weakness"  you  will 
be  made  "  strong."  You  will  not  soon  "  be  weary  in  well  doing ; 
for  they  that  wait  on  the  Lord  shall  renew  their  strength."4 

'  Look  to  hi m  for  counsel  hi  the  difficulties  of  your  situation. 
Remember  that  he  is  not  only  your  strength,  but  your  "  wisdom." 
When  your  path  is  so  intricate  and  perplexed,  that  you  know  not 
which  way  to  turn,  then  ask  the  Lord  to  '•  lead  you  in  a  plain  path." 
to  "  order  your  steps  in  his  word."5  In  every  little,  as  well  as  in 
every  great  perplexity,  follow  David's  rule  to  "  inquire  of  the  Lord."6 
The  advice  of  friends  is  ever  to  be  sought  and  valued  ;  but  that  of 
the  kindest  and  wisest  may  sometimes  be  insufficient  or  erroneous, 

1  John  xvii.  25.  2  Psalm  cxviii.  15. 

3  Ephes.  vi.  10.     Phil.  iv.  13.     2  Cor.  xii.  9.     Matt.  vii.  7,  8. 

*  Gal.  vi.  9.     Isa.  xl.  31.  5  Ps.  xxvii.  11 ;  cxix.  133. 

e  1  Sam.  xxiii.  2,  4,  9—12.     2  Sam  v.  19,  23. 


MEMOIR    OF    MARY    JANE    GRAHAM.  153 

or  given  in  a  harsh  injudicious  manner.  But  the  Lord  giveth  not 
only  advice,  but  "  wisdom,  liberally  and  without  upbraiding.'""1 

' ;'  Look  unto  Jesus'''  for-  comfort  and  encouragement  in  all  the 
trials  and  disappointments  of  your  situation.  The  life  of  a  governess 
is  peculiarly  subject  to  Utile  daily  crosses  and  vexations.  These, 
as  well  as  greater  ones,  are  to  be  borne,  by  laying  them  upon  Jesus. 
No  burden  is  too  great  or  too  little  to  be  cast  upon  the  Lord.  A 
cheerful  looking  unto  Jesus,  an  assurance  that  he  ever  loveth  and 
evercarelh  for  us,  will  bear  us  through  many  petty  annoyances, 
which  sometimes  wear  health  and  spirits  much  more  than  real  and 
great  grievances. 

'  Lastly,  "  Look  unto  Jesus''  for  a  certain  reward,  upon  your  labor. 
You  have  a  promise — "  Train  up  a  child  in  the  way  he  should  go; 
and,  when  he  is  old,  he  will  not  depart  from  it."2  Ask  for  patient, 
earnest  faith,  to  plead  this  promise  importunately,  incessantly  with 
him.  "  All  the  promises  of  God  are  yea  and  amen  to  us  in  Christ 
Jesus  ;"3  and  while  we  pray  for,  we  ought  to  expect  their  fulfilment. 
*•*  He  is  faithful  that  promised."4  The  great  Sower  will  assuredly 
watch  over  the  seed  that  is  sown  in  faith,  and  will  bring  it  to  per- 
fection. You  may  labor  day  after  day  for  the  souls  of  the  children 
under  your  care,  and  yet  see  them  as  careless  and  unconcerned  as 
ever;  but  look  steadily  unto  Jesus;  tarry  contentedly  the  Lord's 
leisure  ;  "for  in  due  time  you  shall  reap,  if  you  faint  not/'  '5 

In  her  second  letter  she  enters  into  a  detail  of  some  of  the  plea- 
sures and  discomforts  of  the  life  of  a  governess.  Under  the  former 
head  she  remarks : 

'  The  life  of  a  governess,  however  dull  and  monotonous  it  may 
sometimes  be  thought,  has  many  pleasures  of  a  very  refined  and 
superior  nature.  Among  the  first  of  these,  I  reckon  the  usefulness 
and  importance  of  the  task  hi  which  she  is  daily  engaged.  Com- 
pare the  recollections  of  a  day  spent  to  some  valuable  purpose,  with 
the  reflections  which  follow  one  that  has  been  frittered  away  in 
trifling  and  vanity,  or  absorbed  in  selfish  gratifications  ;  and  you 
will  see  at  once,  if  you  know  it  not  already,  how  great  the  pleasure 
of  usefulness  must  be  to  every  rational  thinking  being.  But  to  the 
Christian,  this  is  not  only  pleasing,  but  necessary.  It  is  hispleasure 
and  delight  to  lay  himself  out  for  the  glory  of  God,  and  the  good  of 
his  fellow-creatures.  For  this  he  is  content  to  "  wait  all  the  days  of 
his  appointed  time  ;"6  and  much  as  he  longs  for  the  pleasures  that 
are  prepared  for  him  above;  yet  if  his  abiding  in  the  flesh  be  need- 
ful for  the  sake  of  one  living  being,  he  would  not  "  depart,"  even  "  to 
be  with  Christ."7  I  know  of  no  employment  in  which  a  Christian 
woman  can  be  more  profitably  engaged,  than  in  watching  over 
the  spiritual  and  mental  improvement  of  children.  The  young 
beings  intrusted  to  her  care  may  form  the  comfort  and  delight  of 
parents,  brethren,  husbands,  friends,  children.     They  may  grow  up 

i  James  i.  5.  2  prov.  xx;i.  G.  3  2  Cor.  i.  20.  <  Heb.  x.  23. 

s  Gal.  vi.  9.  6  Job  xiv.  14.  ">  Sec  Phil.  i.  23,  24. 


154  MEMOIR    OF    MARY    JANE    GRAHAM. 

to  be  happy  in  themselves,  and  blessings  to  society.  Above  all, 
they  may  be  so  many  "jewels"  added  to  the  Redeemer's  crown,  and 
may  themselves  "turn  many  souls  unto  righteousness."  To  be  the 
instrument  (under  God)  of  the  smallest  particle  of  this  good,  must 
be  inexpressible  delight. 

Nothing  invigorates  our  progress  so  much  as  encouraging' 
prospects  of  success.  This  is  the  undoubted  privilege  of  a  teacher 
of  youth.  Not  to  speak  of  those  promises  of  God,  mentioned  in  my 
last  letter,  and  which  of  themselves  suffice  to  make  us  "  against 
hope  to  believe  in  hope,"1  the  human  probabilities  of  moral  and  in- 
tellectual improvement,  from  which  God  permits  us  to  draw  en- 
couragement, are  most  enlivening.  To  reform  the  manners,  to 
eradicate  the  prejudices,  to  correct  the  tempers,  of  those  whom  age 
has  matured,  and  set  as  it  were  in  the  form  which  they  must  after- 
wards retain,  is  indeed  a  most  difficult  task.  But  with  the  young, 
where  we  have  to  form  instead  of  to  reform,  to  prevent  rather  than 
to  eradicate  :  patient  instruction,  and  unremitting  watchfulness, 
will,  in  ordinary  cases,  succeed  to  a  very  considerable  degree.  And 
though  divine  grace  only  can  subdue  their  evil  tempers  and  dispo- 
sitions, human  means  may  do  much  towards  restraining  that  out- 
ward violence,  which  so  so  often  makes  young  people  not  only 
wretched  in  themselves,  but  an  occasion  of  sorrow  to  all  connected 
with  them.  The  same  advantage  is  connected  with  Christian 
grace  and  improvement.  The  minister  preaches  with  holy  ear- 
nestness to  his  adult  congregation  :  but  it  is  to  the  young  of  his  flock 
not  yet  hardened  in  sin  or  in  worldly  habits,  that  he  turns  with  pe- 
culiar hope  and  encouragement.  To  this  comparatively  tender 
and  unoccupied  soil,  he  consigns  his  seed,  in  the  cheerful  confidence 
that  it  will  spring  up,  and  bring  forth  fruit  to  perfection.  These 
are  the  hopeful  beings  with  whom  you  will  have  to  deal ;  and  as 
youth  is  the  season  of  hope  and  expectation,  so  is  your  task  pecul- 
iarly one  of  hope  and  glad  anticipations. 

'  In  the  attachment  of  her  pupils,  a  kind  govertiess  fi?ids 
another  perpetual  source  of  pleasure.  This  you  are  almost  sure 
to  obtain  by  a  habit  of  considerate  and  affectionate  intercourse 
with  them,  especially  if  they  come  under  your  care  at  an  early  age. 
It  is  delightful  to  be  beloved  by  those,  whom  we  have  thus  bound 
to  us  by  the  cords  of  gratitude  and  love.  For  the  justness  and 
clearness  of  most  of  their  notions  ;  for  their  ability  to  discern  what 
is  good,  and  to  enjoy  what  is  delightful  and  intellectual ;  for  all 
their  knowledge  and  many  of  their  pleasures,  your  pupils  will  prob- 
ably (if  you  conduct  yourself  according  to  my  hopes)  be  indebted 
to  you.  They  will  scarcely  ever  fail  to  manifest  warm  attachment 
to  one,  who  has  so  many  claims  on  their  gratitude.  They  must 
love  their  faithful  adviser,  their  kind  and  intelligent  teacher,  their 
cheerful,  entertaining  companion,  and  their  affectionate  and  sympa- 
thizing friend. 

«  Rom  iv.  18. 


MEMOIR    OF    MARY    JANE    GRAHAM.  155 

1  The  improvement  of  your  own  mind  is  also  a  source  of  inex- 
pressible delight.  A  conscientious  governess  will  be  perpetually 
and  delightfully  improving  herself.  While  explaining  subjects  to 
her  pupils,  her  own  views  become  clearer  :  while  she  is  teaching 
them  facts  or  words,  her  own  recollection  of  them  is  refreshed  and 
strengthened.  The  arrangement  of  her  knowledge  for  the  use  of 
her  pupils  is  of  the  highest  advantage  to  herself.  She  must  learn 
to  think  clearly,  that  she  may  be  able  to  express  her  meaning 
clearly  to  her  young  and  ignorant  auditors  ;  and  if  her  own  acquaint- 
ance with  the  subject  be  obscure,  imperfect,  or  superficial,  the 
attempt  to  teach  will  soon  discover  it  to  her,  and  compel  her  to 
correct  it.  Thus  her  previously  acquired  knowledge  will  be  more 
solid  and  permanent,  while  she  will  be  continually  adding  to  its 
store.  Often  she  may  not  be  able  readily  to  answer  her  pupils' 
questions.  Further  researches,  therefore,  on  her  part  are  necessary  ; 
and  thus  the  demands  of  her  teaching  stimulate  to  perpetual  increase 
of  her  attainments. 

'  I  mention  one  more  privilege  connected  with  the  life  of  a  gover- 
ness. Next  to  the  improvement  of  her  own  mind,  and  indeed  be- 
cause of  the  improvement  that  it  yields  to  her  own  mind,  is  the 
pleasure  of  gaining  an  insight  into  the  minds  of  others,  into  the 
human  mind  in  general.  In  cultivating  a  flower-garden,  there  are 
few  pleasures  equal  to  that  of  watching  the  tender  buds,  as  they 
unfold,  one  by  one,  their  beauteous  petals.  How  delightful  is  it  to 
admire  the  wisdom  of  God,  who  teaches  them  to  peep  in  due  season 
from  their  mantle  of  green  ;  bids  the  sun  to  clothe  them  in  all  the 
colors  of  the  rainbow  ;  and  endues  them  with  shapes  so  varied, 
and  so  perfect,  that  the  little  flower  has  been  the  joy  and  solace  of 
man's  breast  in  every  age  !  But  what  is  this  to  the  pleasure  of 
watching  the  mind  of  a  little  child,  as  those  faculties  which  lay 
wrapped  within  its  tiny  folds  begin  gradually  to  expand,  each  in  its 
order :  every  day  witnessing  the  drawing  forth  of  some  new  idea,  or 
the  unfolding  of  some  latent  power?  And  at  a  later  age  to  watch 
those  powers  and  faculties,  as  they  daily  improve  and  strengthen  : 
to  see  the  unformed  and  untaught  child,  grow  up  before  your  eyes 
into  the  graceful,  refined,  and  intellectual  woman  ;  to  mark  every 
step  by  which  it  is  effected,  and  to  be  yourself  employed  as  an 
instrument  in  effecting  it ;  all  this  is  a  source  of  such  continual  and 
ever-varying  delight,  that  to  my  mind  it  amply  compensates  for  the 
tediousness  and  fatigue  of  teaching.  And  then  there  is  the  pleasure 
of  watching,  not  only  different  faculties,  but  different  minds ;  of 
comparing  their  several  degrees  of  development,  and  the  peculiar 
combination  of  faculties,  which  constitutes  the  formation  of  each 
peculiar  turn  of  mental  temperament.  You  may  probably  find 
among  your  pupils  many  instances  of  this  endless  variety ;  the  more 
quick  and  ready  mind ;  the  lively  and  imaginative;  the  clear  and 
decided  ;  the  solid  and  steady  ;  the  strong,  the  deep,  the  energetic, 
the  inquiring,  the  contemplative.  You  will  find  that  each  of  these 
will  develop  itself  in  a  peculiar  manner,  and  put  forth  their  several 


156  MEMOIR    OF    MARY    JANE    GRAHAM. 

powers  and  faculties  with  different  degrees  of  vigor  and  perfection. 
As  an  intelligent  gardener,  in  older  that  his  different  flowers  may 
open  and  expand  to  perfection,  exposes  them  to  every  degree  of  air 
and  heat,  and  treats  them  with  every  variety  of  soil;  so  will  you 
find  the  most  varied  modes  of  treatment  necessaiy  in  assisting  the 
development  of  your  mental  blossoms,  and  in  contending  with  the 
defects  peculiar  to  each.  These  will  be  gradually  suggested  to  you 
by  experience ;  and  will  assist  you  much  in  combating  the  defects 
of  your  own  mind,  which  the  course  of  your  teaching  in  a  watchful 
habit  of  self-inspection  will  bring  before  you.  And  as  ihe  child  is 
but  the  copy  of  the  man,  you  will  thus  be  better  enabled  to  discern 
the  intellectual  beauties  and  defects  of  those  with  whom  you  con- 
verse. The  dull  and  prosy  cease  to  be  wearisome,  while  we  are 
easily  employed  in  inquiring  into  the  causes  of  their  imperfections, 
how  they  might  have  been,  or  might  still  be  corrected. 

The  advantages  you  will  gain  in  watching  the  tempers  and 
dispositions  of  your  pupils  will  be  yet  more  valuable  and  impor- 
tant. This,  however,  is  a  less  pleasing  task.  The  fall  of  man, 
though  it  has  made  shipwreck  of  every  mental  faculty,  has  still  left 
the  wreck  as  it  were,  the  sadly  obscured  and  mutilated  remains  of 
what  was  once  so  noble  and  beautiful.  But  our  tempers  and  dis- 
positions it  has  totally  perverted.  To  study  the  varieties  of  the 
natural  heart,  is  but  to  study  selfishness  and  pride,  in  all  the  vari- 
ous forms  of  virtue  and  vice,  which  they  have  assumed  for  the  delu- 
sion and  destruction  of  mankind.  Yet,  the  high  importance  of  this 
study,  with  the  word  of  God  for  our  guide,  will  fully  compensate  for 
its  painful  disappointments.  If  God  gives  me  life  and  strength,  I 
shall  again  have  occasion  to  touch  on  these  points  ;  I  will  therefore 
leave  them  now,  and  proceed  to  some  of  the  disadvantages  connect- 
ed with  a  governess's  situation  ;  not  to  discourago  you,  but  to  pre- 
pare you,  if  T  can,  in  some  cases  to  avoid,  in  others,  to  meet  them 
cheerfully.' 

Her  exhibition  of  the  discomforts  of  the  life  of  a  governess  shows 
much  good  sense  and  knowledge  of  character  in  the  true  spirit  of 
Christian  sympathy.  The  most  delightful  characteristic,  however, 
is  the  habitual  bent  of  her  mind,  ever  turning,  like  the  magnetic 
needle,  to  the  point  of  attraction.  Thus,  in  the  first  inconvenience 
that  she  mentions,  the  separation  of  the  governess  from  her  own 
domestic  circle — she  naturally  draws  out  an  application,  which 
seems*to  say  with  the  church  of  old— "Saw  ye  him  whom  my  soul 
loveth?"1  '  This  grievance,'  as  she  justly  observes,  'is  often  lighter 
than  is  anticipated.  Strangers  cannot  live  long  in  the  same  house 
without  ceasing  to  be  strangers  ;  and  where  there  is  a  due  propor- 
tion of  encouraging  kindness  on  the  one  hand,  and  of  respectful 
confidence  on  the  other  ;  friendship  will  soon  take  place  of  strange- 
ness and  reserve.  This  is  particularly  the  case,  where  both  parties 
are  sincere  Christians.    The  love  of  their  common  Lord  begets  such 

1  Canticles  iii.  3. 


MEMOIR    OF    MARY    JANE    GRAHAM.  157 

feelings  of  union  and  sympathy  between  them,  that,  the  hand  of 
fellowship  is  soon  held  forth  and  accepted,  as  if  they  had  long 
known  and  loved  each  other.  They  know  so  much  about  each 
other,  of  which  the  rest  of  the  world  is  ignorant ;  they  feel  them- 
selves so  much  of  "  strangers  and  pilgrims  upon  earth,"  that  they 
cannot  but  rejoice  at  meeting  with  a  fellow-sojourner,  who,  like 
themselves,  ::  has  no  continuing  city,  but  seeks  that  better  coun- 
try,''1 to  which  their  own  steps  are  directed.  Added  to  this  general 
feeling  amongst  the  Lord's  people,  the  Christian  mother  may  surely 
be  expected  to  receive  with  peculiar  interest  and  affection  the  young 
person  whom  she  has  engaged  to  assist  her  in  bringing  up  for  God 
those  dear  objects  of  her  love,  for  whose  temporal  and  spiritual  wel- 
fare she  cries  unto  Him  night  and  day.  Even  should  you  fail  of 
obtaining  this  privilege  ;  should  your  employers  be  ever  so  cold  and 
distant ;  still  the  affections  of  your  pupils  conciliated  to  you  by  af- 
fectionate and  judicious  treatment,  will  be  objects  of  incessant  in- 
terest to  fill  up  the  void  in  your  heart,  in  the  consciousness  of  loving 
and  being  loved.  And  I  think  that  a  teacher  of  youth  thus  blessed 
and  encouraged  will  seldom  be  inclined  to  reckon  her  condition 
very  desolate  or  forlorn.  But  even  should  this  comfort  be  denied 
you  (a  misfortune  I  hope  and  trust  very  unlikely  to  happen  in  your 
case),  I  have  to  remind  you  of  another  source  of  consolation,  which 
can  never  fail  or  disappoint  you.  If  you  now  give  yourself  to  Jesus, 
you  can  never  be  wholly  amongst  strangers  ;  for  your  best,  dearest 
friend — one  who  is  "  born  for  adversity,  who  sticketh  closer  than  a 
brother" — is  with  you,  yea,  and  has  promised  to  be  "with  you  to 
the  end  of  the  world."2  And  oh  !  what  a  friend  and  comforter  is 
Jesus  !  How  abundant  in  loving-kindness  !  How  tender  in  sym- 
pathy !  How  rich  in  counsel !  How  "  meek  and  lowly"  in  re- 
proof!  How  wise  to  direct !  How  mighty  to  help  !  How  slow  to 
anger  !  How  ready  to  forgive  !  What  a  faithful,  unfailing,  prom- 
ise-keeping friend  !' 

Against '  the  feeling  of  afflictive  solitariness' — a  measure  of  which, 
under  the  most  favorable  circumstances,  must  belong  to  absence 
from  the  happy  family  circle — she  suggests  the  following  alleviating 
considerations.  The  Christian  turn  which  she  gives  to  the  first 
suggestion  is  exquisitely  beautiful : 

'  Think  first,  what  a  common  privation  it  is.  Almost  every 
family  disperses,  as  the  younger  part  arrive  at  maturity.  One  son 
perhaps  remains  at  home  to  support  his  father's  declining  years,  and 
to  fill  his  place  when  he  shall  be  no  more.  The  others  betake 
themselves  to  distant  parts,  and  are  often  content  to  look  forward 
to  a  re-union  in  ten,  twenty,  or  thirty  years.  The  daughters 
probably  marry,  and  accompany  their  husbands  to  remote  situa- 
tions, from  whence  they  return  once  in  a  few  months  or  years,  to 
visit  the  still  dear  parly  at  home.  This  you  will  say  is  an  unfair 
comparison.     For  the  happy  young  wife  goes  with  her  husband, 

1  Hebrews  xiii.  14 ;  xi.  IG.  5  Matthew  xxviii.  20. 


158  MEMOIR    OF    MARY    JANE    GRAHAM. 

who  is  more  to  her  than  all  the  friends  of  home ;  and  she  is  soon 
settled  in  a  new  home ;  and  surrounded  by  a  family  and  friends 

still  dearer  to  her  than  those  she  has  left.     True,  my  dear ■ ; 

and  this  is  what  I  wish  you  to  bear  upon  your  mind  in  every  trial 
you  may  have  to  encounter.  The  happy  wife  misses  not  the  home 
of  her  youth  ;  because,  wherever  she  goes,  she  carries  with  her  that 
which  is  better  to  her  than  home  ;  and  her  pleasures  now  are  supe- 
rior to  those  she  has  relinquished.  And  thus  the  devoted  Chris- 
tian, whether  married  or  unmarried,  has  with  her,  wherever  she 
goes,  the  cheering  presence  of  one,  who  is  far  dearer  to  her  than 
husband,  parents,  brothers,  sisters,  or  friends.  She  has  made  her 
home  in  the  bosom  of  her  God  and  Saviour.  Thither  she  flies  for 
sympathy  and  direction.  In  that  kind  bosom  she  can  pour  forth 
her  joys  and  sorrows,  far  better  than  to  the  tenderest  relatives  or 
friends.  She  has  nothing  "  in  heaven  besides  her  God,  nor  on 
earth  any  she  desires  in  comparison  of  him."  She  must  feel  as  a 
stranger  even  in  her  own  home,  if  it  be  composed  of  such  as  know 
not  tfce  name  of  Jesus ;  and  wherever  that  beloved  name  is  known 
and  esteemed,  there  she  is  happy  and  at  home.  Go  wThere  she 
will,  she  cannot  journey  to  the  place  where  God  is  not ;  go  where 
she  will,  she  is  still  drawing  near  to  that  home,  on  which  her 
thoughts  and  affections  are  fixed.' 

Another  ground  of  alleviation  is  very  pointedly  and  sensibly  set 
forth. 

'This  painful  separation  from  home,  is  in  reality  (under  present 
circumstances)  the  best  and  happiest  thing  for  you.  Were  two 
situations  equally  eligible  to  present  themselves,  and  were  I  asked 
to  assist  you  in  your  choice,  assuredly  the  one  near  home  would  not 
be  the  object  of  my  preference.  A  continual  recurrence  to  the  com- 
forts and  liberty  of  home,  makes  every  little  restraint  and  discom- 
fort of  a  situation  doubly  irksome  and  annoying.  The  poor  gov- 
erness, who  has  the  misnamed  privilege  of  perpetual  access  to  her 
home,  returns  from  it  in  no  very  favorable  mood  to  a  place  where 
she  cannot  (at  least  at  first)  be  loved,  caressed,  and  appreciated,  as 
amongst  her  own  friends.  It  is  but  too  natural,  that  she  should 
consider  every  little  departure  from  the  unlimited  and  perhaps  in- 
judicious indulgence,  which  she  has  just  experienced,  as  an  actual 
deviation  from  the  law  of  kindness  and  equity  ;  that  she  should 
magnify  every  real  or  fancied  slight  into  contempt,  every  expression 
of  disapproval  into  a  harsh  reproof,  and  every  degree  of  strictness 
in  requirement  into  an  unreasonable  exaction.  Soon  the  very  near- 
ness of  her  home  tempts  her  steps  thither  again.  There' the  well- 
iilled  budget  of  petty  trials  and  vexations,  which  few  young  per- 
sons have  the  wisdom  to  conceal  within  their  own  bosoms,  or  to 
tell  to  none  but  God,  is  emptied  out  before  partial  relatives,  who 
hear  but  one  side  of  the  story,  and  are  too  apt  to  take  it  for  granted, 
that  there  is  no  other  Avay  of  telling  it.  They  cannot  refuse  to 
sympathize  and  console  ;  and  while  they  are  wondering  that  such 
an  attention  was  omitted,  such  a  fault  found,  or  such  a  duty  ex- 


MEMOIR    OF    MARY    JANE    GRAHAM.  159 

acted,  they  little  suspect  themselves  to  be  the  cause  of  the  forlorn 
and  disconsolate  state  of  their  dear  relation.  Nor  does  the  evil  end 
here.  Her  mind  divided  between  her  pupils  and  home,  cannot  fully 
and  affectionately  employ  all  its  energies  in  the  service  of  the 
former.  Too  often  will  her  absent  looks  and  languid  attention  be- 
tray the  fact  so  injurious  for  pupils  to  discover,  that  her  mind  can 
wander  as  well  as  theirs  ;  and  that  their  improvement  and  enter- 
tainment are  objects  which  soon  slide  out  of  her  thoughts,  when 
occupied  by  subjects  of  more  pleasant  contemplation.  Nor  have  I 
yet  made  the  obvious  remark,  that  the  time  lost  in  these  frequent 
visits,  however  short,  must  deprive  her  of  many  opportunities  of 
private  improvement ;  and  thus  prove  in  the  end  extremely  detri- 
mental both  to  herself  and  her  younger  charge.  From  these  con- 
siderations, a  moderate  distance  from  home  is  far  preferable,  from 
whence  at  stated  and  proper  intervals  you  are  permitted  to  revisit 
your  friends.  And  I  think  that  such  reflections  as  these  might  en- 
able us  to  bear  the  discomforts  even  of  a  long  separation  from 
home,  not  merely  with  patience,  but  with  thankfulness. 

'I  cannot  quit  this  subject  without  strongly  cautioning  you,  not 
too  hastily  to  accuse  the  parents  of  your  pupils  of  being  unkind  or 
unreasonable,  because  they  are  not  willing  to  grant  you  leave  of 
absence  whenever  you  think  fit  to  ask  it.  They,  perhaps,  with 
more  justice,  may  think  the  unreasonableness  to  be  all  on  your  side. 
It  is  both  right  and  natural,  that  they  should  anxiously  desire  the 
improvement  of  their  children  in  every  branch  of  instruction  to 
which  their  attention  has  been  directed  ;  and  they  know  that  this 
is  only  to  be  attained  by  a  steady  course  of  persevering  application. 
They  know  that  every  interruption  to  this  course  must  have  a 
pernicious  effect, by  weakening  habits  newly  formed,  and  permitting 
old  and  bad  habits  to  revive ;  by  unsettling  the  mind  in  all  its  pur- 
suits, and  blotting  out  much  of  what  has  been  already  learned.  If, 
therefore,  they  oppose  your  absence,  it  is  because  they  value  your 
services  too  much  to  part  with  them  lightly,  or  without  sufficient 
cause.  There  are  few  cases  in  which  you  ought  not  to  submit  to 
their  decision.  But  the  best  way  to  prevent  any  future  misunder- 
standing or  disappointment,  is  to  make  some  arrangement  before 
you  enter  upon  your  situation.' 

The  frequent  change  of  situation,  or  the  liability  to  this  change, 
is  well  pointed  out  as  a  serious  evil  attending  the  life  of  a  governess. 

'  Her  duties,'  it  is  observed,'  are  becoming  easy  and  delightful  to 
her ;  she  is  beginning  to  rejoice  in  the  growing  attachment  of  her 
pupils ;  she  feels  that  she  can  look  round  on  their  little  faces  with  a 
degree  of  maternal  affection  :  when  some  unexpected  cause  induces 
or  compels  her  to  relinquish  her  situation.  She  has  long  been 
employed  in  clearing  away  the  rubbish  ;  in  laying  the  foundation  ; 
and  in  collecting  and  arranging  the  materials  of  her  intended  super- 
structure, which  was  beginning  to  rise  with  a  daily  increasing  order 
and  symmetry.  This  state  of  things  might  probably  appear  rude 
and  unfinished  to  the  eye  of  others;  but  it  was  full  of  hope  and 


160  MEMOIR    OF    MARY    JANE    GRAHAM. 

interest  to  her,  who  had  been  watching  its  progress  from  day  to  day, 
and  confidently  awaiting  the  happy,  though  distant  completion  of 
her  labors.  Her  work  must  now  pass  into  the  hands  of  another, 
who  neither  witnessed  its  commencement,  nor  can  be  aware  of 
many  important  points  connected  with  its  progress.-  The  new 
teacher,  however,  succeeds  to  all  the  benefits  of  that  preparatory 
drudgery,  with  which  her  predecessor  had  hoped  to  pave  the  way  for 
her  own  future  exertions.  It  seldom  happens  that  the  children  are 
not  seriously  injured  by  this  change  of  system.  The  very  act  of 
changing  has  a  tendency  to  unsettle  the  mind.  The  new  comer's 
manner,  her  new  mode  of  expression,  and  new  system  of  teaching, 
must  render  her  at  first  less  intelligible  to  them,  than  the  familiar 
voice  to  which  they  have  been  accustomed  ;  and  till  this  disadvan- 
tage is  conquered,  her  services  must  prove  less  effective.  Besides,  too 
often  the  new  governess,  confident  of  the  superiority  of  her  own 
methods  of  instruction,  hastily  puts  aside  the  rules  and  arrangements 
of  her  predecessor — not  because  they  are  not  good,  but  as  if  they 
could  not  be  good,  because  they  were  not  her  own.  Then  the 
children  also  are  discouraged  and  thrown  back  in  many  of  their 
studies,  that  they  may  be  grounded  in  them  on  the  new  system. 
Perhaps  ere  long  another  change  is  determined — a  new  teacher 
comes — and  the  best  methods  are  displaced  by  others  that  are  newer 
and  better  still.  The  result  of  this  broken  and  interrupted  educa- 
tion will  be  a  sort  of  clumsy  patchwork,  made  up  of  a  medley  of  fine 
and  coarse  materials,  ill-contrived,  ill-assorted,  and  loosely  put 
together.  These  are  some  of  the  real  injuries  inflicted  on  children 
by  the  frequent  change  of  domestic  administration. 

'My  chief  concern,  however,  is  with  the  governess.  In  addition 
to  these  mortifying  circumstances,  she  is  again  thrown  upon  the 
world.  She  must  once  more  take  up  her  abode  amongst  strangers  ; 
her  pupils,  arc  again  unfamiliar  to  her ;  she  must  study  their  tem- 
pers ;  conciliate  their  affections  ;  examine  and  arrange  their  present 
acquirements :  in  short,  she  must  encounter  anew  every  former 
difficulty.  And  when  all  this  is  effected,  and  things  begin  to  glide 
smoothly  on,  another  change,  another  loss  of  time  and  labor,  may 
yet  be  in  prospect  for  her.  The  web  may  be  again  unravelled  ;  the 
stone,  that  had  been  heaved  half-way  up  the  mountain,  may  roll 
down  again  to  its  very  foot.  I  have  dwelt  strongly  on  the  evils  re- 
sulting from  a  frequent  change  of  situation — not  by  way  of  dis- 
couragement, but  of  warning.  I  am  persuaded  that,  in  a  large 
majority  of  cases,  young  people  might  and  would  retain  their 
engagement  in  one  family  much  longer  than  they  do,  if  only  they 
would  calmly  sit  down,  and  count  the  serious  cost  both  to  themselves 
and  to  their  pupils,  (to  which  I  have  alluded,)  in  relinquishing  it.' 

It  would  be  difficult  in  all  cases  to  determine  what  might  be 
deemed  a  sufficient  reason  for  relinquishing  a  situation.  A  few  de- 
cidedly insufficient  motives  are  accurately  specified. 

'  /  need  scarcely  suggest,  that  a  trifling  increase  of  salary 
would  be  an  insufficient  reason  for  quitting  a  tolerably  comforta- 


MEMOIR    OF    MARY    JANE    GRAHAM.  161 

ble  situation.  Circumstances,  such  as  some  urgent  family  call 
upon  your  assistance,  might  indeed  render  a  change  not  only  ex- 
cusable but  praiseworthy.  But  without  an  imperative  call,  it  will 
be  equally  your  interest  and  happiness  to  retain  your  station.  I 
consider  the  governess;  who  will  abandon  her  young  charge  for  the 
mere  sake  of  a  little  paltry  emolument,  much  in  the  same  light  as 
the  minister,  who  will  leave  his  larger  flock  for  the  same  base  mo- 
tive of  "  filthy  lucre,"  without  any  clear  providential  call.  This 
abandonment  of  present  and  certain  usefulness  for  the  sake  of  some- 
thing new  and  uncertain — whether  dictated  by  the  love  of  gain,  or 
the  love  of  novelty — is  not  only  sinful  but  imprudent.  You  are 
now  more  or  less  comfortably  settled.  You  know  not  how  many 
discomforts  may  await  you  in  a  new  situation.  You  leave  those 
who  probably  are  becoming  attached  to  you,  for  those  who  at  pres- 
ent neither  know  nor  care  anything  about  you.  This  is  not  the 
way  to  lay  up  friends  against  the  time  of  sickness,  distress,  or  age. 
The  plain  path  of  duty  is  always  the  path  of  prudence.  Here  only 
can  you  expect  the  "  blessing  of  the  Lord,  which  maketh  rich  ;  and 
he  addeth  no  sorrow  to  it."1  When,  however,  any  tempting  offer 
occurs,  the  love  of  gain,  so  common  to  all,  the  love  of  novelty  so  in- 
herent in  young  minds,  and  the  persuasions  of  older  sordid  friends, 
are  too  likely  to  prevail  with  a  young  person,  who  is  not  enabled  to 
hold  fast  her  integrity,  by  working  with  a  single  eye  to  the  service 
of  Christ. 

'  Nor  do  I  think  that  any  trifling  inconvenience  should  induce 
you  to  relinquish  an  engagement  which  holds  out  to  you  a  fair 
prospect  of  usefidness.  Every  situation  has  its  trials  and  priva- 
tions ;  and  it  is  better,  if  possible,  to  put  up  with  those  which  already 
fall  to  your  share,  than  to  run  the  risk  of  incurring  others  which 
may  be  worse.  Besides,  these  pettjr  hardships  are  always  most  se- 
verely felt,  at  first.  After  a  time  they  wear  off,  and  at  length  cease 
to  occasion  any  considerable  uneasiness.  When  the  temper  of  either 
parents  or  children  is  a  trial  to  you  ;  when  the  parents,  through 
pride,  avarice,  or  inconsideration,  fail  in  a  proper  attention  to  your 
comforts  ;  when  the  extreme  retirement  or  excessive  bustle  of  your 
situation  makes  it  very  unpleasant  to  you,  &c. — in  these  and  many 
other  similar  cases,  I  should  advise  you  to  make  as  light  of  the  evil 
as  you  can,  and  to  bear  with  it  as  long  as  it  can  possibly  be  borne 
with. 

'  Again — let  not  any  sudden  fit  of  despondency  induce  you  to 
give  up  your  situation.  There  are  few  teachers,  who  cannot  rec- 
ollect a  time,  when  everything  seemed  to  go  wrong  witli  them — 
'  No  children  ever  repaid  the  trouble  bestowed  on  them  so  little  ;  no 
situation  ever  possessed  so  few  advantages  ;  no  parents  were  ever 
so  exacting  and  dissatisfied.  In  any  other  family  they  should  suc- 
ceed better ;  here  they  can  neither  do  justice  to  their  pupils  nor  to 
themselves.'     Such  feelings,  which  may  be  expected  to  arise  in 

1  Proverbs  x.  22. 
11 


162  MEMOIR    OF    MARY    JANE    GRAHAM. 

times  of  difficulty  and  discouragement,  mark  something  very  wrong 
in  your  own  heart,  that  casts  a  shade  upon  all  the  objects  around 
you  ;  something  that  needs — not  the  indulgent  experiment  of  change 
of  situation — but  a  special  course  of  self-examination,  watchfulness, 
and  prayer,  to  restore  a  healthful  tone  of  energy,  cheerfulness,  and 
satisfaction  to  your  mind. 

•'  I  need  scarcely  observe,  that  no  offence,  real  or  fancied,  except 
Ike  former  be  of  a  very  clear  and  aggravated  character,  could  jus- 
tify you  in  quitting  a  family,  in  which  you  may  have  probably 
received  much  kindness,  and  may  receive  much  more.  A  governess 
must  expect  to  be  told  of  her  faults,  and  ought  to  be  thankful  for 
such  information  as  may  lead  to  their  correction.  Christians  indeed 
too  often  perform  the  difficult  office  of  reproof  in  a  very  harsh  and 
grating  manner ;  forgetting  that  the  reproof  of  "  the  righteous 
should  be  like  excellent  oil,"  not  to  "  break,"  but  to  heal,  the 
wounded  spirit.1  Yet  the  harshness  with  which  a  censure  may  be 
given,  forms  no  excuse  for  a  defect  of  Christian  meekness  and  love 
in  receiving  it.  "  Be  not  hasty  in  thy  spirit  to  be  angry  ;"  but  re- 
member that ';  a  soft  answer  turneth  away  wrath.'"2  Indulge  not 
that  sensitive  temper,  which  is  always  looking  out  for  some  ground 
of  offence,  over  which  it  can  brood,  till  it  bursts  out  into  open  dis- 
content ;  which  bristles  up  at  every  light  and  unguarded  expres- 
sion, and  is  always  on  the  defensive,  even  when  no  intentional  slight 
could  have  been  conceived.  You  will  never  long  retain  a  situation 
without  a  forbearing  spirit  in  respect  of  many  little  things,  which 
are  grating  to  a  proud  and  self-conceited  temper.  Good  sense  and 
experience  will  indeed  help  to  depress  this  baneful  temper.  For 
we  can  scarcely  so  far  shut  our  eyes  to  the  passing  world  around 
us,  as  to  fail  in  discovering,  that  the  good  opinion  we  may  have 
formed  of  ourselves  is  ill-warranted  by  the  general  estimation  in 
which  we  are  held ;  and  that  we  must  expect  our  full  share  of  in- 
convenience and  neglect..  But  true  Christian  humility  can  alone 
conquer  the  evil,  "by  bringing  into  captivity  every  high  thought  to 
the  obedience  of  Christ."3  The  spirit  and  temper  of  which  we  have 
been  speaking  is  ever  ready  to  take  fire  at  the  least  provocation,  or 
even  without  provocation.  It  exacts  not  only  due  respect,  but  much 
more  than,  if  it  knew  itself,  it  would  find  to  be  its  due.  It  can  bear 
with  nothing;  it  can  endure  nothing.  But  do  you  follow  after  that 
"charity  which  sufferetli  long  and  is  kind  ;  is  not  puffed  up  ;  doth 
not  behave  itself  unseemly  ;  sceketh  not  her  own ;  is  not  easily 
provoked  ;  beareth  all  things."4 

'  To  sum  up  what  I  have  said  in  a  few  words — when  you  have 
taken  up  your  abode  in  a  family,  and  have  fairly  set  down  to  the 
performance  of  your  duties,  remember  that  you  are  in  the  station 
to  which  God  in  his  providence  has  called  you  ;  and  that  nothing 
but  a  clear  and  explicit  call  of  duty  or  necessity  can  justify  you  in 
quitting  it. 

1  Psalm  cxli.  5.  2  Ecclcsiastes  vii.  9.     Prov.  xv.  1 . 

3  2  Cor.  x.  5.  *  1  Cor.  xiii.  4—7. 


MEMOIR    OF    MARY    JANE    GRAHAM.  163 

1  The  causes  that  might  induce  your  employers  to  dissolve  the 
engagement  (in  which  case  you  can  have  no  alternative)  very  ma- 
terially depend  upon  yourself.  Under  any  ground,  just  or  unjust : 
of  their  dissatisfaction  with  you,  endeavor  in  the  spirit  of  prayer 
to  sift  every  part  of  your  conduct,  and  particularly  the  part  censured, 
to  the  very  bottom.  Put  yourself  in  their  place.  Make  every  al- 
lowance for  the  feelings  of  an  anxious  parent ;  and  consider  what 
might  fairly  be  expected  from  you,  and  how  far  you  have  answered 
those  expectations.  Under  any  error  discovered,  be  not  ashamed 
to  confess  your  fault  with  all  candor  and  humility,  and  (in  higher 
strength  than  your  own)  to  promise  amendment.  To  retain  your 
situation  by  this  "  voluntary  humility"  will  be  truly  honorable  in 
the  eyes  of  Christians,  who  know  that  "  he  that  humbleth  himself 
shall  be  exalted."1  But  supposing  that,  after  sincere  self-examina- 
tion, you  cannot  acknowledge  the  justice  of  the  censure,  still,  as  a 
Christian,  strive  to  conciliate.  Do  not  get  warm  or  angry  in  your 
own  justification  ;  mildly  profess  your  freedom  from  any  intentional 
offence  or  omission  ;  and  declare  your  readiness  to  redouble  your 
efforts  to  give  satisfaction. 

'  Should  incompetency  be  alleged  against  you,  I  should  advise 
you.  rather  than  give  up  your  engagement  in  despair  or  in  offence, 
to  endeavor  by  redoubled  diligence  and  application,  especially  in 
the  particular  ground  of  complaint,  to  redeem  and  establish  your 
character.  Christian  gentleness  and  humility  to  explain  and  con- 
ciliate, and  a  willingness  to  correct  errors,  and  to  supply  omissions, 
will  in  many  cases  restore  satisfaction  and  confidence  in  the  minds 
of  your  employers. 

'  Should  however — not  any  fault  or  caprice  on  either  side — but 
some  unavoidable  domestic  necessity,  dissolve  the  connection,  in 
this  case  many  mitigating  circumstances  will  present  themselves  to 
your  mind.  In  the  first  place — "  It  is  the  Lord  ;"  and  not  one  of 
his  appointments  or  disappointments  is  without  some  wise  and  gra- 
cious purpose.  In  the  next  place — all  painful  feeling  of  responsibility 
for  any  evil  that  may  result  from  the  change  is  entirely  removed. 
And  thus  supported  by  a  sense  of  God's  blessing,  and  a  clear  con- 
science, you  may  look  cheerfully  forward  to  your  new  destination, 
hoping  to  gain  new  friends  without  losing  the  old.' 

The  writer  has  been  induced  to  quote  so  largely  from  these  letters, 
because  he  is  not  aware  of  any  work  that  enters  into  the  details  of 
the  principles,  characteristics,  and  sympathies  of  the  life  of  a  gover- 
ness. Had  Miss  Graham  been  permitted  to  complete  her  design, 
her  accurate  and  observant  mind  would  probably  have  produced  a 
valuable  manual  for  this  interesting  and  important  class  of  society.2 
In  the  defect,  however,  of  an  entire  system  of  instruction,  the  pre- 


•     LiUK.1;    .Will.    11. 

2  A  small  volume,  lately  published, — '  Letters  to  a  young  Governess,  by  S.  F.'lidout,' 
jntains  ranch  valuable  suggestion  in  filling  up  Miss  Graham's  imperfect  sketch. 


164  MEMOIR    OF    MARY    JANE    GRAHAM. 

ceding  hints  will  be  found  to  suggest  much  sensible  instruction 
nearly  connected  with  their  comfort  and  usefulness. 

In  the  choice  of  a  governess,  solid  principle  is  of  far  greater  mo- 
ment than  accomplishment.  Let  the  intellectual  adorning  have  its 
due  weight  and  consideration.  But  after  all — the  formation  of  the 
character  upon  Christian  habits  of  thinking  and  conduct — and  the 
storing  of  the  mind  with  useful  knowledge — is  the  primary  concern. 
Where  rectitude  of  principle  have  been  fully  proved,  instruction 
may  supply  many  lesser  defects — and  redoubled  diligence  and 
application  will, — as  Miss  Graham  observes, — do  much  to  establish 
the  character,  as  well  as  to  strengthen  the  tone  of  mind.  We  must, 
however,  preserve  an  even  balance  in  the  adjustment  of  this  impor- 
tant part  of  domestic  economy.  If  the  generality  of  instructors  are 
too  flimsily  furnished  for  their  great  task,  perhaps  it  may  be  also 
said,  that  the  generality  of  their  employers  are  too  niggardly. 
Though  Miss  Graham  rightly  inculcates  upon  her  young  governess 
not  to  consider  stipend  a  primary  matter,  yet  it  is  a  part  of  Christian 
obligation  to  elevate  her  in  a  high  rank  above  the  menials  of  the 
house,  and  to  consider  the  claims  of  aged  parents  or  poor  relations, 
that  often  press  upon  her.  Where  there  is  no  power  to  give  the 
liberal  remuneration  that  is  deserved,  special  care  must  be  taken  to 
compensate  by  the  coin  of  affection  and  esteem — to  a  sensitive  and 
delicate  mind  more  acceptable  than  any  increased  pecuniary  con- 
sideration. Under  all  circumstances,  let  it  be  remembered,  that  the 
labor  of  instruction  is  an  anxious — and  with  children  of  lively  and 
untractable  temperament — a  very  depressing  task.  Let  not,  there- 
fore, the  slight  or  caprice  of  parents,  or  the  contumely  of  servants,  be 
added  to  their  painful  privations  and  sacrifices.  It  is  too  often 
found,  that  inconsiderate  selfishness  and  formal  pride  on  the  part  of 
the  parents  materially  hinder  the  effective  usefulness  of  the  family 
instructors.  It  fosters  in  them  a  discontented  spirit  in  the  contrast 
with  the  tender  sympathies  of  their  own  home.  Their  insulated 
station  in  the  family  throws  them  in  irksome  solitude  upon  their  own 
resources ;  contracts  their  social  affections ;  and  paralyzes  that 
affectionate  interest  in  their  charge,  which  is  the  soul  and  energy 
of  a  fruitful  system  of  instruction.  Whereas  a  considerate  tender- 
ness would  return  to  the  parents  an  abundant  recompense,  in  rais- 
ing up  for  their  children  valuable  friends  in  the  persons  of  their  in- 
structors— attached  to  their  interests  beyond  the  prospects  of  sordid 
gain — wise,  anxious,  and  sympathizing  counsellors  to  the  end  of  life. 

On  the  other  hand,  personal  hindrances  too  often  restrain  the 
disposition  of  the  employers  to  incorporate  the  instructor,  as  far  as 
is  consistent  with  her  station,  into  the  family  circle ;  and  this,  even 
when  a  well-furnished  mind  and  general  consistency  of  conduct 
would  have  made  her  society  an  important  consideration.  A  want 
of  knowledge  or  respect  for  the  regulations  of  decorum — defect  of 
manners — forgetfulness  of  the  due  reserve  connected  with  her  situa- 
tion— pedantic  tone  of  conversation — vanity  of  dress — self  impor- 
tance— a  disputatious  spirit — a  love   of  authority — affectation,  or 


MEMOIR    OF    MARY    JANE    GRAHAM.  165 

studied  eccentricity  of  behavior — these  or  some  other  failure  in  the 
domestic  graces — repel  the  exercise  of  kindly  confidence,  and  pro- 
duce a  natural,  and  in  some  degree  a  necessary,  distance  in  the 
deportment  of  the  parents. 

Let  each  side  form  their  mutual  behavior  upon  scriptural  rules. 
Let  the  one  practise  the  injunction  of  love — "  Whatsoever  ye  would 
that  men  should  do  unto  you,  do  ye  even  so  to  them."1  Let  the 
other  "be  clothed  with  humility,"  and  be  found  in  the  daily  observ- 
ance of  "  whatsoever  things  are  pure,  whatsoever  things  are  lovely, 
whatsoever  things  are  of  good  report."2  Thus  Christian  regard  and 
happiness  will  be  reciprocally  diffused,  without  any  compromise  of 
their  several  obligations. 

»  Matt.  vii.  7.  12.  2  1  Peter,  v.  5.     Phil.  iv.  8. 


CHAPTER   V. 


DIFFERENT    VIEWS    AND    FEATURES    IN    MISS    GRAHAMS 
CHARACTER. 

The  retired  and  uniform  habits  of  Miss  Graham's  life  scarcely 
allow  of  a  detailed  illustration  of  her  natural  character.  That 
singular  freedom  from  selfishness,  remarked  in  her  early  history,' 
appears  to  have  been,  by  the  common  consent  of  all  her  intelligent 
friends,  a  most  prominent  feature  throughout  life.  One  of  her 
young  companions,  whose  subsequent  opportunities  of  observation 
give  weight  to  her  testimony,  thus  confirms  the  general  remark  on 
this  point : — '  The  situation  which  1  have  filled  for  some  years  (in 
tuition)  has  of  course  brought  under  my  notice  the  various  dispo- 
sitions and  peculiar  tempers  of  children  in  general.  From  neces- 
sity partly,  I  have  studied  them.  But  I  have  never  met  with  one, 
who  in  any  degree  answered  my  recollections  of  Mary  Graham. 
Warm  and  susceptible  in  her  feelings,  she  was  tender  to  those  of 
others  ;  nor  did  she  ever  suffer  any  regret  or  disappointment  in  her 
own  mind  to  interfere  with  the  comfort  or  pleasure  of  her  com- 
panions.' The  testimony  of  her  young  cousin  is  to  the  same 
purport.  '  I  never  saw  any  one  so  devoid  of  selfishness,  or  who  took 
60  warm  an  interest  in  the  happiness  of  her  fellow-creatures.  There 
was  not  one  of  my  amusements  or  childish  sorrows  in  which  she 
would  not  take  her  share.  As  I  grew  up,  her  kindness  in  this  re- 
spect increased.'  This  lovely  trait  was  combined  with  a  sweetness 
and  gentleness  of  disposition,  and,  being  moulded  under  the  influ- 
ence of  divine  grace,  attracted  the  regard  even  of  the  thoughtless 
and  unobservant.  Indeed  her  young  friend  first  alluded  to  does 
not  hesitate  to  assert — '  My  earliest  remembrance  of  her  is  con- 
nected with  feelings  of  respect,  which,  I  think  I  may  say,  I  have 
scarcely  felt  in  a  stronger  degree  for  any  one  I  have  since  known.' 

We  have  already  given  her  parents'  account  of  her  relative- 
character  under  their  own  roof.2  In  its  wider  sphere  of  operation  it 
may,  however,  be  added,  that  her  natural  affection  was  enlarged  in 
no  common  degree  to  all  that  belonged  to  her,  and  manifested  in 
the  most  important  and  practical  mode  of  constant  prayer  and  ef- 
fort for  the  salvation  of  their  souls.  She  sometimes  spent  a  great 
part  of  the  night  in  earnest  and  persevering  intercession  ;  and  on 
one  occasion  was  known,  after  she  had  retired  to  rest,  to  arise  from 
her  bed  to  employ  herself  in  special  prayer,  in  behalf  of  her  only 
brother,  who  died  in  America  about,  this  time,  and  for  whom  she 


»  Page  11. 


3  Ibid. 


MEMOIR    OF    MARY    JANE    GRAHAM.  167 

never  ceased  to  cherish  the  hope,  that  her  prayers  were  heard  with 

10 The" Mowing  letter  fully  enforces  the  claims  of  natural  affection 
upon  the  basis  of  the  high  principles  of  the  Gospel.  In  quickening 
her  friend  to  a  self-denying  effort  in  this  path  of  duty,  she  writes  :— 

'  Stoke,  Jan.  2,  1827.  ' 

t  My  dear ,  "  freely  we  have  received,  freely  let  us  give."1 

If  it  does  take  up  half  a  day  once  or  twice  a  month  to  go  to  — -, 
surely  God,  who  gave  all  your  days,  has  a  right  to  expect  you  should 
spend  them  in  whatever  service  he  will  put  upon  you  ;  and  by 
making  these  individuals  your  near  relations,  he  has  given  them  a 
claim  upon  you.  Jesus  made  himself  as  our  brother,  that  sucked 
the  breasts  of  our  mother,  on  purpose  to  give  us  an  everlasting 
claim  to  all  that  he  can  do  for  us  ;  and  surely  those  whom  he  has 
given  us  as  near  relations,  have  for  his  sake  a  claim  upon  all  that 
we  can  do  for  them.  The  more  unpleasant  the  task,  the  more  con- 
trary to  flesh  and  blood,  the  more  reason  we  have  to  hope  that  we 
are  not  following  our  own  fancy,  nor  working  to  please  ourselves, 
but  really  following  the  example  of  Jesus,  who  "  came  not  to  do  his 
own  will."2  At  the  same  time,  if  after  prayer,  you  really  do  not 
feel  called  upon  to  do  something  for  them,  and  that  speedily  ana 
perseverina-ly  ;  and  if  you  do  not  think  you  are  guilty  of  great  un- 
faithfulness and  selfishness  in  neglecting  it,  I  will  not  mention  the 
subject  again  to  you  ;  for  I  am  persuaded  you  will  be  taught  of 
God,  and  faith  will  be  given  you,  if  the  Lord  intends  to  make  use 
of  you  to  do  them  good.  My  great  desire  is,  that  we  may  be 
always  faithful  to  one  another,  "provoking  one  another  to  good 
works.'1 ' 

In  another  letter  to  the  same  correspondent,  she  throws  out  a 
valuable  hint  of  encouragement  relative  to  a  difficulty,  which  is 
often  painfully  felt  in  this" course  of  obligation. 

<  I  often  think,  dear ,  that  if  we  could  feel  and  carry  in  our 

memory  those  encouraging  words  of  our  Saviour,  "  It  is  not  ye  Jbat 
speak,  but  the  Spirit  of  your  Father,  which  speaketh  in  you,' 3— 
we  should  no  longer  suffer  false  shame  to  hinder  us  from  earnestly 
pressing  the  subject  of  the  Gospel  upon  those  who  are  dear  to  us. 
May  not  we,  as  well  as  the  inspired  apostles,  hope  for  the  indwelling 
guidance  of  that  Spirit,  who  shall  strengthen  us  in  all  utterance 
and  in  knowledge  V 

One  main  feature  of  her  intellectual  character  was  the  ardor, 
steadiness,  and  concentration  of  mind,  with  which  she  pursued  every 

i  Matt.  x.  8.  .... 

2  John  vi.  38.  Compare  Romans  xv.  3— the  example  of  the  only  being  in  the  uni- 
verse, who  had  a  right  to  please  Himself,  and  yet  who,  in  relinquishing  this  right,  ex- 
hibits Himself  as  our  Pattern  no  less  than  our  Sacrifice. 

3  Matthew  x.  20. 


168  MEMOIR    OF    MARY    JANE    GRAHAM. 

object  of  interest.  This  indeed  distinguished  her  earliest  and  most 
unbended  habits.  Her  youthful  games  were  marked  with  the  same 
intensity  of  feeling,  which  she  subsequently  applied  to  her  more 
important  objects.  She  engaged  in  games  of  imagination,  as  one 
of  her  companions  remarks,  with  all  the  earnestness  of  reality,  and 
acted  a  fictitious  character  with  an  expression,  that  proved  her  to  be 
totally  absorbed  in  it.  Thus  it  was  with  reading  or  with  work. 
No  efforts  or  entreaties  could  avail  to  divert  her  mind  from  the 
object  which  was  then  engaging  her  attention,  to  any  other  employ- 
ment or  recreation.  In  the  occupations  of  after-life,  whether  it  was 
music,  the  languages,  mathematics,  or  chemistry,  it  was  still  the 
same  warmth  and  fixedness  of  mind.  The  early  dawn  not  uni're- 
quently  found  her  (after  she  had  girded  on  her  Christian  armor) 
deeply  engaged  in  her  studies.  The  spirit  and  result  of  her  inves- 
tigations often  entered  into  her  common  conversation,  wherever  she 
met  with  a  kindred  mind — not  however  in  any  display  of  pedantry, 
(than  which  nothing  was  more  removed  from  her  temper,)  but  in 
the  natural  flow  of  her  spirits,  and  with  a  lively  endeavor  to  com- 
municate a  reciprocal  interest.  The  simplicity  and  elastic  spring  of 
her  mind  was  also  remarkably  illustrated  in  her  peculiar  faculty  of 
drawing  out  the  mental  resources  of  those  with  whom  she  conversed ; 
so  that,  though  they  could  not  but  be  sensible  of  her  great  superi- 
ority, yet  they  appeared  to  themselves  often  to  possess  a  greater 
strength  of  mind,  and  variety  of  conception,  than  they  had  before 
been  conscious  of.  Perhaps  however  the  completeness  of  her  intel- 
lectual character  appeared  in  the  well-regulated  application  of  her 
mental  powers.  To  subjects  of  taste — such  as  music  and  poetry — 
she  brought  a  glow  of  feeling  and  of  imagination,  that  quickens  the 
pulse  of  her  readers,  and  plays  upon  the  passions  with  an  irresistible 
charm.  On  the  other  hand,  matters  of  a  graver  cast,  such  as  the 
highly  valuable  discussions  of  her  mathematical  manuscript,  are 
drawn  out  with  the  sober  accuracy  of  a  reflecting  and  discriminating 
judgment.  The  illustrations  that  have  been  given  of  her  musical 
excitement  might  almost  lead  us  to  suppose  that  this  was  the 
atmosphere  in  which  she  lived,  and  that  she  could  breathe  in  no 
other ;  yet  was  this  fervid  enthusiasm  disciplined  by  the  apprehen- 
sion of  the  preponderance  of  this  indulgent  taste  above  more  solid 
pursuits.1  Thus  was  her  fine  imagination  furnished  with  a  pro- 
portionate counterpoise  in  the  master-principle  of  her  ever  active 
mind. 

As  to  her  Christian  character — this  highest  style  of  man — that 
energy  of  feeling  and  industry  of  habit  which  gave  the  impulse  to 
her  intellectual  studies,  no  less  strongly  marked  the  temperament 
of  her  religion.  Though  she  had  a  clear  perception  that  the  bless- 
ing she  sought  was  a  free  gift,  yet  she  expected  the  attainment-  of  it, 
like  that  of  every  important  object  of  pursuit,  only  in  the  constant 
use  of  the  appointed  means.     She  was  therefore  led  to  cherish  the 

>  See  pp.  40,  135. 


MEMOIR    OF    MARY    JANE    GRAHAM.  169 

principles  of  her  Christian  profession,  in  a  spirit  of  earnest  and 
prayerful  searching  of  the  Scriptures  ;  and  thus  was  she  enabled  to 
exhibit  the  graces  of  the  Gospel  in  lovely  combination  and  practical 
exercise. 

In  giving,  however,  a  detailed  sketch  of  Miss  Graham's  spiritual 
character,  we  would  premise,  that  it  was  marked  by  that  variation 
of  feeling,  which  is  so  often  alluded  to  in  her  correspondence,1  and 
which,  though  common  to  all  cases  of  Christian  experience,  her 
remarkable  elevation  of  spirituality  rendered  more  visible  than  in 
most  other  cases.  The  difference  of  her  feelings  was  often  discerni- 
ble in  her  countenance.  On  some  seasons  it  was  irradiated  with  a 
peculiar  expression  of  heavenly  feature.  She  was  manifestly  filled 
with  the  love  of  God,  and  "out  of  the  abundance  of  her  heart  her 
mouth  would  speak."  At  other  times  it  was  with  difficulty  that 
she  could  be  induced  to  converse  upon  religious  subjects ;  and  she 
would  turn  from  them  to  enter  upon  topics  exclusively  intellectual. 
But  this  view  of  her  character  cannot  better  be  described  than  in  the 
language  of  her  most  intimate  and  confidential  friend. 

'  I  did  not  notice  any  infirmity  in  her  Christian  character,  except 
the  one  she  herself  often  mentions — inequality.  The  difference  in 
spiritual  feeling  was  more  visible  in  her  than  in  any  other  Christian 
I  have  known.  When  in  a  state  of  warm  feeling,  she  was  more 
entirely  engrossed  by  the  subjeet  than  any  one  I  ever  met  with. 
Nothing  else  could  interest  her.  When  her  mind  wras  less  under 
the  influence  of  heavenly  things,  the  .difference  was  obvious.  I  do 
not  mean  by  her  giving  way  to  any  sinful  temper  or  feeling,  but  by 
her  conversing  with  pleasure  and  interest  upon  merely  earthly 
things.  Nor  do  I  think  that  at  these  times  she  sunk  much,  if  at 
all,  below  the  usual  standard.  Ordinarily  she  rose,  I  should  think, 
above  it.' 

The  general  tone,  however,  of  her  habit,  both  contemplative  and 
active,  manifested  the  habitual  operation  of  a  high  measure  of  Divine 
influence  ;  while  her  occasional  depressions  seem  not  to  have  sunk 
her  below  the  ordinary  level,  and  were  doubtless  connected  with 
those  exercises  of  humiliation  described  in  her  correspondence, 
which  will  find  their  response  in  the  hearts  of  many  of  her  readers. 

We  now  proceed  to  the  chief  object  of  this  work,  a  detailed  devel- 
opment of  the  most  prominent  feature  of  Miss  Graham's  Christian 
character. 

In  a  compassionate  concern  for  the  unconverted^  she  had  deeply 
imbibed  the  spirit  of  her  beloved  Master.  '  I  see,'  as  she  writes  to  a 
friend, '  more  need  than  ever  to  pray,  not  only  for  the  souls  of  others, 
but  for  a  spirit  of  love  to  souls,  and  for  a  sense  of  their  inestimable 
value.'  She  had  diligently  improved  the  opportunities  of  her  health, 
in  pleading  with  the  careless  and  unbelieving,  and  in  every  exercise 
of  tender  anxiety  on  their  behalf.  In  the  chamber  of  pain  and 
sickness,  their  awful  condition  intensely  occupied  her  mind  ;  and  the 

1  See  her  letter,  p.  109. 


170  MEMOIR    OF    MARY    JANE    GRAHAM. 

long  and  "  wearisome  nights  appointed"  her,  were  often  engaged  in 
intercession  for  their  souls. 

'  When  first  I  visited  her' — observed  the  dear  brother,  who  was 
the  privileged  attendant  upon  her  sick  bed — '  hearing  of  a  poor 
woman  in  a  dangerous  state,  and  unconcerned  about  her  eternal 
interests,  she  eagerly  inquired  of  me  respecting  her  soul,  and  begged 
me  most  earnestly  to  pray  for  her.  She  spoke  with  a  peculiar  in- 
terest, as  if  she  felt  what  it  was  for  a  soul  to  be  lost.'  Indeed  her 
minister  expresses  himself  to  have  been  continually  struck  with  her 
deep  tone  of  anxiety  on  the  state  of  the  parish.  If  she  heard  of 
any  that  were  awakened  from  a  fearful  state  of  stupidity  and  death, 
it  was  always  with  the  most  lively  expressions  of  delight.  Often 
was  she  known  to  shed  tears  of  joy  upon  any  symptom  of  hope  and 
encouragement  respecting  them  that  were  brought  before  her.  She 
felt  the  responsibility  of  every  opportunity  of  addressing  her  fellow- 
sinners,  whether  rich  or  poor,  upon  the  immensely  momentous  con- 
cerns of  eternity ;  and  when  unable  to  seek  after  them,  she  longed 
to  bring  them  into  her  sick  room,  within  the  reach  of  her  solemn 
and  affectionate  exhortations ;  though  a  restless  night  was  the  ex- 
pected result  of  this  ardent  excitement.  It  was  her  great  desire  to 
bring  her  whole  family,  all  her  friends  and  neighbors,  to  Christ  and 
to  heaven  with  her.  Though  suffering  under  excruciating  pain, 
and  her  "soul  breaking  out  with  longing  desires"  for  a  sight  of 
Christ  in  his  glory  :  yet,  when  speaking  of  the  perishing  state  of 
sinners,  she  would  say — 'Oh  !  I  would  gladly  live  a  hundred  years, 
if  I  might  be  the  means  of  saving  one  soul.'  Shortly  before  her 
death,  when  in  a  state  of  great  exhaustion,  she  begged  her  minister 
to  pray  for  an  infidel,  who  had  an  opportunity  of  seeing  her  'Test 
of  Truth,'  as  it  passed  through  the  press — '  Weak  as  the  work  is' — 
she  said  in  her  deep  humility — '  it  may  prove  a  blessing  to  his  soul.' 

A  few  extracts  from  her  correspondence  will  afford  striking  illus- 
tration of  the  deep  feeling  of  her  Christian  responsibility  and  love. 
The  fust  letter  relates  to  an  unhappy  female,  who  had  been  brought 
under  her  notice.  Being  unable  personally  to  attend  to  her  case, 
she  thus  warmly  enforces  it  upon  her  friend,  who  was,  jointly  with 
herself,  interested  in  it. 

'  Dec.  18,  1827. 
'  My  chief  reason  for  writing  to-day  is,  that  this  poor  wretched 
girl  dwells  upon  my  mind.  You  make  good  reflections,  but  these 
very  reflections  ought  to  lead  us  to  do  something  for  her.  She 
must  be  very  young;  and  if  we  do  not  make  an  effort  to  save  her 
from  destruction.  1  think  that  we  shall  indeed  have  much  to  an- 
swer for.  Her  not  belonging  to  us,  ought  to  be  no  excuse  for  our 
not  concerning  ourselves  about  her.  For  does  she  not  belong  to  the 
large  family  of  lost  sinners,  to  which  we  once  belonged  'I  And  may 
we  not  be  the  means  of  removing  her  thence  into  the  family  of 
saved  sinners,  of  which  Cod's  mercy  has  made  us  members?  I 
cannot  rest  till  something  is  tried.     So  young,  and  so  brought  up, 


MEMOIR    OF    MARY    JANE    GRAHAM.  171 

what  better  could  be  expected  from  her  ?  What  should  we  have 
been  under  her  disadvantages  ?  I  tremble  even  to  think  of  it ;  and 
for  very  thankfulness  we  ought  to  leave  nothing  untried  to  save  her. 
She  has  been  also  brought  under  our  notice  by  a  peculiar  provi- 
dence, which  is,  I  think,  a  call  to  the  work.' 

To  this  wretched  object  of  distress,  she  addressed  a  letter  full  of 
tender  and  awakening  exhortations.  To  her  great  concern,  how- 
ever, this  messenger  of  mercy  never  reached  the  hands  of  her  for 
whom  it  was  intended,  and  who  was  soon  afterwards  transported. 
Shortly  afterwards  she  again  stimulates  her  friend  to  this  work  of 
love,  with  the  solemn  impulse  connected  with  the  concerns  of  a 
never-dying  soul. 

'Jan.  11,  1828. 

c  I  beseech  you  to  reflect,  that  on  one  hand  this  girl  may  be  a 
subject  of  regret  to  you  upon  your  bed  of  death.  On  the  other 
hand,  she  may  be  to  you  a  "crown  of  rejoicing  in  the  day  of  the 
Lord  Jesus." ' 

The  fervor  that  pervades  the  following  letter  is  deeply  affecting. 

'•  March  18,  1828. 
1  But  why  should  I  say  I  have  nothing  to  write  about  ?  I  am 
really  ashamed  of  the  folly  of  the  last  sentence,  and  of  the  frivo- 
lous temper  which  dictated  it.  Yes,  my  dear  friend,  if  we  love  the 
Lord  Jesus,  we  have  always  a  subject  of  the  deepest  interest — ■■ 
enough  to  employ  our  tongue  and  our  pen,  both  morning,  noon,  and 
night.  I  would  fain  make  him  the  subject  of  our  communication 
here,  as  I  trust  he  will  be  the  theme  of  our  songs  and  praises  in 
heaven;  and  firmly  believing,  as  I  do,  that  there  is  neither  praise 
nor  lasting  joy  for  those  who  place  their  happiness  in  anything 
short  of  loving  him  ;  can  I  do  otherwise  than  tell  you  how  very 
earnestly  I  wish  that  you  may  be  led  by  his  grace  to  make  him  your 

all  in  all?     May  his  Holy  Spirit  lead  us,  my  dear  M ;  for.  in 

short,  ail  are  sinners,  by  nature  as  well  as  by  practice,  altogether 
alienated  from  God,  to  whom  we  can  only  be  "made  nigh  by  the 
blood  of  Jesus."1  Do  not  let  us  deceive  ourselves  in  so  important  a 
subject.  If  we  are  walking  in  the  same  way  with  the  world  around 
us,  we  are  not  walking  in  the  narrow  way  which  leads  to  life  ;  nor 
can  we  be  the  followers  of  that  Saviour,  "  who  gave  himself  for  us, 
that  He  might  deliver  us  from  this  evil  world."2  There  is  a  peace 
which  the  world  knoweth  not  of,  and  a  joy,  in  which  all  its  boasted 
pleasures  are  but  vanity.  This  is  the  peace  and  joy  which  I  would 
entreat  you  to  seek  after.  But  you  will  say  to  me,  '  Why  do  you 
recommend  it?  and  why  are  you  so  uncharitable  as  to  suppose  I  do 
not  possess  it  already  ?  It  is  because  I  know  what  a  great  and  en- 
tire change  it  requires  in  the  whole  heart  and  character.  I  am  sen- 
sible that  such  is  the  utter  sinfulness  of  my  own  heart,  that  nothing 

1  Eph.  ii.  13.  2  Gal.  i.  4. 


172  MEMOIR    OF    MARY    JANE    GRAHAM. 

but  a  divine  influence  could  have  led  me  to  see  anything  in  Christ 
crucified  that  was  worth  giving  up  all  the  world  for.  And  may  not 
the  same  Divine  power  snatch  you  as  a  brand  from  the  burning, 
and  lead  you  to  the  cross  of  Jesus  for  pardon  and  salvation  ?  This 
is  the  hope  that  induces  me  to  venture  upon  writing  to  you  so 
freely  ;  and  the  very  affectionate  interest  I  feel  in  everything  relat- 
ing to  you  must  plead  my  excuse,  if,  when  I  speak  of  a  thing  on 
which  your  eternity  depends,  I  speak  in  the  strong  language  which 
my  anxiety  suggests  to  me.' 

Some  misconception  of  her  correspondent  gave  rise  to  the  next 
letter. 

'  Your  letter  occasioned  me  much  pain,  and,  I  will  add,  per- 
plexity. I  could  not  conceive  from  what  part  of  mine  you  had  dis- 
covered that  I  thought  holiness  unnecessary  to  a  Christian.  My 
dear  friend,  I  know  (for  God  has  said)  that  "without  holiness  no 
man  shall  see  the  Lord :"'  but  I  know  (for  God  has  said  it  too), 
that  we  cannot  be  holy  of  ourselves  :  "  we  are  not  sufficient  of  our- 
selves to  think  anything  as  of  ourselves  ;"  and,  "  without  me,"  saith 
Christ,  '•  ye  can  do  nothing."2  As  this  is  not  a  matter  of  little  im- 
portance, but  one  of  life  and  death,  let  me  most  earnestly  and  af- 
fectionately entreat  you  to  make  it  the  subject  of  unceasing  prayer. 
"  If  any  man  lack  wisdom,  let  him  ask  of  God,  who  giveth  to  all 
men  liberally."  "  Ask,  and  ye  shall  have."3  The  Scripture  abounds 
with  promises  to  those  who  make  it  the  business  of  their  lives  to 
seek  God.  Allow  me  to  mention  one  more,  which  always  fills  my 
mind  with  comfort  and  peace  : — "  Then  shall  ye  call  upon  me,  and 
ye  shall  go  and  pray  unto  me,  and  I  will  hearken  unto  you.  And 
ye  shall  seek  me,  and  find  me,  when  ye  shall  search  for  me  with 
all  your  heart"*  I  have  mentioned  this  way  of  prayer  to  you,  be- 
cause I  believe  we  might  write  about  these  things  forever,  without 
coming  nearer  to  the  truth.  Prayer  is  the  way  of  God's  appoint- 
ment ;  and  I  never  knew  anyone  who  really  prayed  earnestly  and 
perseveringly  for  Divine  teaching,  that  was  not  brought  at  length 
heartily  to  subscribe  to  what  are  called  evangelical  doctrines.  The 
Scriptures  take  away  all  hope  of  our  understanding  these  things  of 
ourselves,  when  they  tell  us  that  the  "  natural  man  receiveth  not 
the  things  of  the  Spirit  of  God,  for  they  are  foolishness  unto  him."5 
Foolish  indeed  does  the  doctrine  of  the  cross  appear  to  the  heart  un- 
taught by  the  Spirit  of  God ;  but  let  the  heart  be  once  taught  to 
receive  it,  and  it  beholds  in  it  "  the  power  and  wisdom  of  God ;" 
and  a  person  thus  taught  will  feel  constrained  to  make  it  his  great 
desire,  endeavor,  and  prayer  that  others  may  learn  it  too.  There- 
fore if  I  could  write  volumes  to  you,  the  little  word  "  pray"  should 
be  the  burden  of  them  all.  By  prayer  I  do  not  mean  the  cold  thing 
which  worldly  people  call  prayer  ;   I  mean  such  an  effort  as  a  man 

»  Hebrews  xii.  14.  «  2  Cor.  iii.  5.     John  xv.  5.  3  James  i.  5      Matt.  vii.  7- 

«  Jer.  xxix.  12,  13.  5  I  Cor.  ii.  14. 


MEMOIR   OF    MARY    JANE    GRAHAM.  173 

dying  with  hunger  would  use  to  beg  for  food ;  I  mean  begging  as 
for  one's  life,  being  able  to  say,  as  David  did,  -There  is  nothing  in 

heaven  or  in  earth  that  I  desire  beside  thee."1     Dear  ,  I  feel 

that  I  have  spoken  to  you  with  great  freedom  and  plainness :  1  can- 
not help  it.  If  I  saw  a  friend  on  the  brink  of  a  precipice,  I  womd 
try  to  pull  her  away  from  it.  I  know  that  all  who  trust  m  any- 
thing but  Christ  for  pardon  and  salvation  are  on  the  brink  of  eter- 
nal destruction  ;  and  can  I  rest  when  any  whom  I  love  are  in  this 
state?  I  know,  too,  that  unless  God  is  pleased  to  bless  what  I  haye 
said  you  will  only  think  me  a  fool  for  my  pains  ;  but  this  is  ot  Hi- 
de consequence.  Before  another  letter  can  pass  between  us,  one 
or  both  of  us  may  have  entered  into  eternity,  when  every  mans 
foundation  that  he  trusted  in  will  be  tried:  and  it  will  be  seen 
how  miserably  mistaken  are  those  who  build  upon  the  sand,  upon 
their  own  imperfect  righteousness:  while  those  alone  who  bud 
upon  the  Roclc  of  Ages  will  be  safe.  May  you  be  one  of  tbortl 
may  you  flee  for  refuge  to  Christ  Jesus  !  trust  him  for  everything, 
follow  him  in  everything;  take  him  alone  for  your  guide  and 
teacher,  and  cease  to  "  lean  unto  your  own  understanding. 

The  next  letter  contains  a  faithful  and  affectionate  appeal  made 
to  a  beloved  relative  under  affliction.  It  cannot  fail  of  interesting 
the  reader,  as  a  specimen  of  that  natural  affection  which  we  have 
before  noticed2  under  the  constraining  influence  of  the  principles  ot 
the  Gospel. 

•  Nov.  26,  1829. 
<  How  very  sorry  your  letter  has  made  us  !     I  can  conceive  noth- 
ino-  more  heart-breaking,  than  the  situation  you  are  now  all  in. 

I  Entreat  you  most  earnestly,  my  dearest ,  to  seek  comfort  in 

earnest  prayer,  for  your  dear  afflicted  -  -,  and  to  try,  by  every 
means  in  your  power,  to  lead  him  to  the  same  source  of  comfoi  t.     I 
know  he  cannot  now  bear  to  have  much  said  to  him ;  but  a  verse 
occasional  read  to  him,  or  a  short  and  affectionate  prayer  offered 
up  with  him,  might  be  blessed  by  our  mercifu    God  to  his  e  einal 
o-ood      I  will  endeavor  to  join  my  prayers  with  yours ;  if  it  should 
please  God  to  lead  him  to  the  source  of  all  peace  you  may  one  day 
look  back  with  joy  upon  this  affliction      May  it  ead  you  al   to  flee 
more  earnestly  for  refuge  to  the  hope  that  is  set  before  you !      I  ell 
mv  dear  —  with  my  most  affectionate  love,  that  I  beseech  him 
to  think  of,  and  to  pray  over  these  words-''  Come  unto  me,  all  ye 
that  are  weary  and  heavy  laden,  and  I  ^..£™  «g""3 ' 
Surely  he  may  look  upon  this  invitation  as  peculiarly  addressed  to 
himself.    If  ever  there  was  one  weary  and  heavy  laden  in  mind  and 

hodv  it  is .     O  let  me  implore  him  to  accept  the  offer  which 

infinite  mercy  holds  out  to  him  :  let  him  cast  his  weary  soul  upon 
the  love  of  Jesus  ;  let  him  take  all  his  sins  and  sorrows,  and  spread 
them  at  the  feet  of  one  who  is  willing  to  forgive,  mighty  to  save,  a 

»  Psalm  lxxiii.  25.  *  Page  146.  3  Matthew  xi.  28. 


174  MEMOIR    OF    MARY    JANE    GRAHAM. 

present  help  in  every  time  of  trouble,  to  every  one  without  excep- 
tion, who  is  willing  to  be  forgiven,  helped,  saved,  and  abundantly 
comforted  with  the  comfort  which  springs  from  his  love,  and  which 
is,  like  himself,  infinite  and  eternal. 

O  my  dear ,  with  whom  I  have  enjoyed  so  many  happy 

hours,  which  will  never  fade  from  my  memory  ;  from  whom  I  have 
received  such  repeated  acts  of  kindness  ;  and  whom  I  love  more  as 
a  parent  than  any  other  relation,  suffer  me  to  speak  very  earnestly 
to  you ;  and  take  my  wTords,  I  entreat  you,  as  kindly  and  affec- 
tionately as  they  are  meant.  I  cannot  but  long  and  pray,  that  you 
may  "  be  comforted  with  the  consolation,  wherewith  I  myself  have 

been  comforted  of  God."     I  have  tried  it,  dearest :  and  I  have 

tried  the  comfort  which  the  world  has  to  give;  and  I  have  found  the 
one  deep,  and  satisfactory,  and  lasting,  and  the  other  vain,  and 
empty,  and  transitory.  You  are,  as  I  am,  a  sinner,  a  miserable 
sinner ;  and  unless  you  flee  to  Jesus  for  refuge,  you  cannot  escape 
the  wrath  of  God,  which  is  revealed  against  all  sin.  You  have 
lived  in  the  neglect  of  these  things,  and  have  cared  too  little  what 
would  become  of  your  soul.  But  is  this  any  reason  for  despair,  or 
even  for  discouragement?  Oh!  no.  Christ  still  invites — nay, 
even  beseeches — you  to  come  to  him  ;  and  tells  you  in  his  word, 
that  he  is  perfectly  willing,  and  perfectly  ':  able  to  save  all  that 
come  unto  God  by  him."  The  greatness  of  our  sins  need  not  pre- 
vent us  ;  for  his  "  blood  cleanseth  from  all  sin  :"  he  died  for  sin- 
ners, even  the  chief  of  sinners.  Our  ignorance  need  not  dis- 
hearten us;  for  he  "  teacheth  sinners  in  the  way."  O  come  unto 
this  "meek  and  lowly"  this  strong-  and  mighty.  Saviour !  He  is 
too  meek  and  gentle  to  reject,  and  too  strong  and  faithful  to  disap- 
point any  that  come.  Dear  — — ,  my  heart  is  full.  What  can 
I  say  to  induce  you  to  seek  peace  and  happiness  in  the  pardon 
of  your  sins  through  Jesus  Christ?  It  is  but  asking  you  to  be  full 
of  happiness  and  joy  ;  for  thus  I  know  it  will  be  with  you,  if  you 
take  the  God  of  all  comfort  for  your  God.  And  do  but  think,  how 
wonderful  and  unspeakable  his  condescension,  in  offering  to  be  our 
God,  and  friend,  and  father ;  "  forever  and  ever,  our  guide  even 
until  death  ;'n  our  "everlasting  portion  and  reward."  Only  think, 
how  dreadful  that  he  should  be  willing  to  save  us,  and  we  un- 
willing to  give  ourselves  up  to  be  saved  and  blessed  by  him  !  Can 
this  be  your  case  ?  It  must  not — it  must  not  be  so  with  you.  You 
cannot  reject  the  invitations  of  the  Gospel,  and  say  to  God,  who 
beseeches  you  to  be  reconciled  to  him — -'No — I  will  not  be  recon- 
ciled ;  I  will  not  pray  to  the  God  of  my  salvation  :'  I  am  sure  the 
thought  strikes  you  with  horror.  You  cannot  rightly  seek  God 
without  the  aid  of  the  Holy  Spirit :  but  you  will  receive  this  aid 
upon  asking;  for  " God  will  give  his  Holy  Spirit  to  them  that  ask 
hint."2  May  he  both  teach  you  to  pray,  and  hear  and  answer 
your  prayer !     May  he  relieve  your  suffering  body,  if  it  be  his  will. 

'  Psalm  xlviii.  11.  *  Luke  xi.  13. 


MEMOIR    OF    MARY    JANE    GRAHAM.  175 

and  comfort  your  distressed  soul !     Amen  and  Amen. — If  my  dear 

can  bear  thus  much  read  to  him,  you  will  show  it,  or  read  it 

to  him  ;  and  let  us  both  pray,  that  he  may  know  and  feel  the  joy 
of  being  united  to  Christ.' 

To  another  friend  she  wrote  from  her  sick  bed,  nearly  in  the 
same  strain. 

' I  lie  here  sometimes,  and  think  what  a  poor  useless  creature  I 
am.  But  if  I  might  be  made  the  happy  means  of  inducing  my 
dear  and  kind  friend  to  cast  himself,  and  all  his  sorrows,  and  sins, 
and  uneasiness,  at  the  feet  of  the  Saviour  of  sinners,  then  I  should 
think  I  had  indeed  lived  to  some  purpose.  I  have  often  wanted  to 
write  to  you  :  but  the  fear  that  you  would  think  me  unkind  or 
assuming  in  intruding  my  thoughts  upon  you,  has  prevented  me 
But  what  a  foolish  and  wicked  fear  this  was,  when  the  salvation  of 

your  precious  soul  was  in  question  !     Yes,  my  dear  ■ ,  I  will 

frankly  own  to  you,  that  the  sickness  of  your  body,  distressing  as  i« 
is  to  me,  afflicts  me  not  half  so  much  as  the  sickness  of  your  soul 
I  greatly  fear  that  you  have  not  yet  found  peace  in  the  pardon  of 
your  sins  through  Jesus  Christ.  I  write  to  you  as  a  sinner  saved 
by  God's  grace,  to  a  sinner,  whom  the  grace  of  God,  and  that  alone, 
can  save.  I  would  not  be  so  cruelly  heartless  as  to  flatter  you,  and 
to  say,  "  Peace,  peace,  while  there  is  no  peace."1  But  I  do  know 
that  there  is  pardon  and  peace  too,  for  every  one,  who  feeling  his 
sins  to  be  many  and  grievous,  flies  to  Jesus  Christ  for  refuge ;  and 
it  is  thus  that  I  conjure  you  to  fly  to  him. 

1 0   my  dear ,  how  long   has   this   gracious   Saviour   been 

knocking  at  the  door  of  your  heart !  By  his  Scriptures,  which  you 
have  read  ;  by  the  sermons  and  religious  books  that  have  come 
into  your  hands,  by  the  secret  strivings  of  his  Spirit  with  your  heart 
and  conscience  ;  by  the  afflictions  wherewith  He  has  afflicted,  and 
still  afflicts  you ;  by  all  these  tilings  he  knocks,  he  sues  for  admis- 
sion. He  will  not  let  you  rest  till  you  open  the  door :  and  why  ? 
because  he  loves  you  :  he  would  make  you  happy  in  this  world,  and 
happy  forever.  He  would  be  to  you  a  friend,  on  whom  you  might 
safely  lean  :  on  whose  constant  love  you  might  safely  confide  ;  one 
who  would  never  leave  nor  forsake  you ;  never  be  weary  of  nor 
slight  you ;  never  for  one  moment  be  unable  or  unwilling  to  listen 
to  you,  bless  you,  and  relieve  you. 

'Such  a  friend  is  Jesus  Christ  to  all  those  who  fly  to  him  for 
salvation.  May  he  be  your  friend  and  Saviour  forever !  this  is  the 
sincere  prayer  of,  M.  J.  G.' 

The  tenderness  and  consideration  with  which  she  enforced  these 
supremely-important  subjects  upon  her  young  friends,  is  noticed 
by  those  who  were  experimentally  acquainted  with  it.  Her  gentle- 
ness and  self-command  were  often  put  to  the  test  by  the  coldness, 

1  Jeremiah  vi.  14. 


176  MEMOIR    OF    MARY    JANE    GRAHAM. 

petulance,  or  dislike  with  which  her  exhortations  were  received. 
But  there  was  no  reproach  or  upbraiding  on  her  part — no  anger  or 
contempt  on  account  of  the  foolish  things  that  were  said  ;  nor  did 
she  ever  show  the  less  interest  in  promoting  amusements  more 
after  the  heart  of  her  companions.  She  was  known  sometimes  to 
weep  in  tenderness,  when  a  fault  was  confessed  to  her — but  never 
at  that  time  to  reprove.  Sometimes  her  humility  and  affectionate 
delicacy  would  rebuke  the  carelessness  of  her  friend,  by  the  acknowl- 
edgment of  her  own  coldness  and  neglect.  Thus  she  would  lead 
her  more  thoughtless  companion  to  unite  with  herself  in  supplication 
for  pardon  and  grace.  So  truly  was  she  "  a  fellow-worker  with  her 
God,"  in  "  drawing  with  the  bands  of  love  I'"1 

Connected  with  this  was  her  tender  and  Christian  faithfulness 
in  giving  reproof  where  she  considered  it  to  be  needed.  To  a 
beloved  friend,  complaining  fo  her  of  a  trial  in  the  unjust  suspicion 
of  a  relative,  she  exclaimed,  'Oh,  my  dear  friend,  it  is  all  self; 
examine  yourself;  see  if  that  idol  self  is  not  at  the  bottom  of  all  this 
feeling  of  yours.'  The  result  of  self-inspection  confirmed  tins  judg- 
ment. The  following  is  an  instructive  specimen  of  the  mode  and 
spirit,  in  which  this  high  obligation  of  friendship  will  be  most  effec- 
tually discharged.  After  giving  a  slight  sketch  of  some  of  the  lead- 
ing doctrines  of  the  Gospel,  she  brings  them  home  in  a  direct  and 
close  application  to  the  conscience  of  her  friend. 

'And  now,  beloved ,  let  me  turn  from  every  other  considera- 
tion to  yourself,  and  the  state  of  your  own  mind.     For  you  have 

rightly  judged  that  I  cannot  think  that,  the  state  of  your ,  or 

any  other  person,  ought  to  have  the  least  influence  in  preventing 
you  from  seeking  the  salvation  of  your  own  soul.  The  question  is 
not,  what  do  others  do  to  be  saved?  But  "  what  must  I  do  to  be 
saved  ?"  You  tell  me  that  I  am  severe.  Indeed  I  would  not 
willingly  be  so.  A  miserable  sinner  myself,  saved  only  by  the  free 
mercy  of  God,  what  right  have  I  to  be  severe  upon  others  ?  But  I 
am  "affectionately  desirous  of  you"  in  the  Lord  Jesus,  and  therefore, 
as  my  beloved  friend,  I  warn  you.  I  fail  in  my  duty  to  you,  unless 
I  tell  you  the  truth.  It  may  seem  harsh  to  appear  to  have  any 
doubt  of  your  state ;  but  it  is  kinder  to  lead  you  to  examine  now, 
than  to  leave  you  to  the  bare  possibility  of  finding  yourself  deceived 
when  it  is  too  late.     If  then  what  I  am  now  going  to  say  should 

seem  to  you  more  severe  than  ever,  I  entreat  you,  dearest }  to 

forgive  me  for  the  sake  of  the  motive  which  impels  me  to  do  so. 
Consider  that  I  am  not  now  speaking  of  any  trifling  thing.  The 
more  I  love  you,  the  more  impossible  I  find  it  to  stand  upon  cer- 
emony, while  I  am  trembling  for  your  soul.  My  fears  then  about 
your  state  are  not  excited  by  what  I  have  heard.  Had  you  become 
a  very  decided  and  devoted  Christian,  I  think  I  should  have  heard 
of  it  from  many  quarters.  In  some  it  would  have  been  noticed  with 
delight ;  in  others,  with  wonder :  in  others,  with  dislike  and  disap- 

•  Hosea  xi.  4. 


MEMOIR    OF    MARY    JANE    GRAHAM.  177 

probation.  But.  my  fears  are  drawn  chiefly  from  the  querulous  and 
worldly  strain,  in  which  most  of  your  letters  to  me  are  written.  I 
know  that  "  if  you  have  not  the  Spirit  of  Christ,  you  are  none  of 
his."1  This  Spirit  must  be  known  by  its  fruits.  "  And  the  fruits 
of  the  Spirit  are  love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness, faith ,  meekness,  temperance."'*  Now  I  look  earnestly,  anx- 
iously, for  some  of  these  fruits.  I  look  for  some  sign  that "  the  love 
of  God  is  shed  abroad  in  your  heart  .by  the  Holy  Ghost  which  is 
given  to  you."  This  love  would  show  itself  in  love  to  others  ;  in 
love  even  to  your  enemies,  if  you  had  any.  But  I  fear  you  are 
indulging  in  feelings  little  short  of  hatred  to  more  than  one  of  your 
fellow-creatures.  I  fear  that  wrath,  strife,  disputations,  envyings, 
jealousies,  are  too  often  more  predominant  in  your  heart  than  love. 
Again  I  look  for  some  evidence  of  that  "joy  and  peace  in  believing," 
that  "  peace  and  joy  in  the  Holy  Ghost,"  which  form  so  great  a  part 
of  the  <:  kingdom  of  God"  within  us.3  Even  mourning  Christians 
must  sometimes  feel  a  little  of  this  in  their  hearts.  But  sure  I  am, 
that  if  "  the  peace  of  God  which  passeth  all  understanding,  did  keep 
your  heart  and  mind  in  Christ  Jesus,"  you  could  not  be  so  much 
fretted  and  discomposed  by  the  petty  discontents,  and  trials,  and 
offences  of  a  world,  whose  frowns  and  whose  smiles  you  would  feel 
to  be  equally  beneath  your  regard.  You  would  remember  that  your 
lot  has  been  chosen  for  you  by  a  wise  and  loving  Father,  and  that 
the  most  vexatious  events  in  it  happen  by  his  permission,  and  for 

your  good.      Whenever  we  feel  inclined  to  murmur,  dear ,  at 

"  our  light  afflictions,"  let  us  think  of  those  faithful  servants  of  God, 
who  "  had  trial  of  cruel  mockings,  and  scourgings,  yea,  moreover, 
of  bonds  and  imprisonments ;  who  were  stoned,  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword,  who  wandered  about  in 
sheep-skins  and  goat-skins,  being  destitute,  afflicted,  tormented."4 
Yet  these  "  destitute,  afflicted,  tormented"  ones,  "  in  patience  posses- 
sed their  souls."  "  The  peace  of  God  kept  their  hearts  and  minds  ;" 
and  shall  it  not  keep  ours,  in  our  comparatively  no-sufferings  ? 
Now  if  these  "  fruits  of  the  Spirit,  love,  joy,  peace,"  flourish  in  the 
heart,  they  must  show  themselves  to  be  there :  and  if  the  contrary 
dispositions— anger,  dissatisfaction,  restlessness,  appear  in  their  stead, 
it  proves  either  that  "  we  have  not  the  Spirit  of  Christ,  and  there- 
fore are  none  of  his:"  or  else  that  we  have  "grieved  that  Holy 
Spirit,"  and  caused  him  for  a  time  to  withdraw  his  sacred  influences. 
In  either  case  we  ought  not  to  rest  till  we  have  sought  and  obtained 
that  ':  godly  sorrow"  for  sin,  "  which  worketh  repentance  unto  salva- 
tion not  to  be  repented  of."5  Where  we  may  apply  for  this  repent- 
ance, we  arc  told  in  Acts  v.  31.  I  will  go  on  no  longer  in  enumerat- 
ing these  fruits  of  the  Spirit ;  for  my  business  is  not  to  judge  you, 
but  to  lead  you  to  judge  and  examine  yourself.  This  I  earnestly 
entreat  you  to  do,  "that  you  may  not  be  judged  of  the  Lord."6 

1  Rom.  viii.  9.  2  Gal.  v.  22,  23,  3  Romans  xv.  13;  xvi.  17. 

*  Heb.  xi.  3G,  37.  5  2  Cor.  vii.  10,  1 1.  s  1  Cor.  xi.  31. 

12 


178  MEMOIR  OF  MARY  JANE  GRAHAM. 

And  should  you  now,  dearest ,  feel  offended  with  me,  it  will 

give  me  the  less  uneasiness — both  because  I  know  you  will  not  in 
the  end  love  me  the  less  for  having  faithfully  discharged  my  con- 
science towards  you  before  I  die  ;  and  because  I  know  that  you 
will  view  it  in  a  very  different  light  at  our  next  meeting,  which 
will,  I  hope  and  trust,  be  around  the  throne  of  God  and  the  Lamb.' 

Her  love  to  her  Saviour  must  have  been  already  prominently 
remarked  by  every  intelligent  reader.  She  lived  much  in  distinct, 
deep,  and  fixed  contemplation  of  him.  Those  parts  of  Scripture 
were  especially  valuable,  that  brought  her  into  closer  contact  with 
the  subject  nearest  her  heart — the  love  of  Christ.  The  book  of 
Canticles  was  therefore  to  her  "  a  garden  of  delights/'  Her  pure 
and  spiritual  mind  enabled  her  to  study  this  holy  book  with  the 
liveliest  and  most  profitable  interest.  Many  Christians,  in  an  over- 
scrupulous delicacy  and  unscriptural  taste,  seem  almost  to  have 
proscribed  this  portion  of  the  sacred  canon  from  their  private  medi- 
tation. The  book  indeed  is  an  exposition  of  the  heavenly  privi- 
lege of  communion  with  our  divine  Saviour.  It  can  only  therefore 
be  understood  by  those  who  can  say — "  Truly  our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus  Christ."1  The  perusal  of 
it  moreover  must  be  admitted  to  require  a  peculiar  abstraction  from 
earthly  things.  But  the  Christian's  heart  under  Divine  teaching 
will  be  a  spiritual  interpreter  of  it ;  and  whenever  it  is  approached 
with  reverence,  simplicity  and  sanctity,  it  will  tend  much  to  the 
enkindling  of  holy  affections  in  the  endearing  contemplation  of  con- 
descending love2 — in  a  self-abasing  sense  of  backslidings3 — in  a 
heavenly  enjoyment  of  the  presence  of  the  Lord4 — in  commending 
his  person  to  all  around  us5 — in  a  panting  desire  for  a  closer  com- 
munion with  him6 — and  in  a  joyous  anticipation  of  his  coming.7 

But  Miss  Graham's  love  to  her  Saviour  was  not  confined  to 
spiritual  contemplation.  It  was  a  principle  of  incessant  activity, 
directing  her  daily  habit  (to  use  her  own  beautiful  language  to  one 
of  her  correspondents)  to  '  watch  with  the  eye  of  love  every  intima- 
tion of  his  will,  every  leading  of  his  Spirit.'  Such  is  the  difference 
between  speculating  upon  religion,  and  feeling  it — when  the  heart 
has  "  tasted  that  the  Lord  is  gracious" — when  the  man  is  made  u  a 
new  creature" — when  his  eyes  have  been  opened  to  behold  the  beauty 
of  his  Saviour — and  he  is  anxiously  cultivating  every  temper  of  the 
Gospel,  in  which  he  may  live  above  the  world,  and  walk  with  Christ. 

Miss  Graham's  happy  anticipations  of  eternity  were  connected 
with  this  love  to  her  Saviour.  That  which  gave,  in  her  eyes,  em- 
phasis and  perfection  to  eternal  bliss  was — that  it  is  all  Christ — that 
the  "Lamb  is  the  light"*  of  the  heavenly  city.  Thus  we  find  her 
writing  a  new  year's  congratulation  to  a  dear  friend  In  the  heart- 
stirring  remembrance — that ;i  now  is  our  salvation  nearer  than  when 
we  believed."9 

1  1  John  i.  3.  2  Cant.  i.  1—4.  3  Ibid.  v.  2— G. 

*  Cant.  ii.  3—13.  5  ibid.  v.  ix.  1G.  e  Ibid.  viii.  6. 

i  Cant,  verse  11.  8  Rev.  xxi.  23.  »  Rom.  xiii.  11. 


MEMOIR    OF    MARY    JANE    GRAHAM.  I?9 

1  Stoke,  Jan.  1,  1827. 
'  This  time  last  year  we  were  together.  Does  it  seem  as  if  a  year 
had  passed  since  then  ?  Another  year  of  sin  on  our  part,  and  of 
mercy,  free  and  uninterrupted,  on  the  part  of  our  Jesus  !  1  here  is 
something  very  sweet  in  the  thought  that  we  are  a  year  nearer  to 
his  bosom ;  that  every  year  will  pass  as  swiftly  as  the  last,  till  he 
calls  us  to  himself;  and  that  nothing  can  happen  next  year,  or  any 
following  year,  which  can  possibly  separate  us  one  single  moment 
from  his  love.  Perhaps  this  time  next  year  we  may  be  like  him, 
"  seeino-  him  as  he  is,"  joining  in  a  song  new  indeed  to  our  tongues, 
because  it  will  be  a  triumphant  song,  and  a  holy  and  an  everlasting 

°lL-  love  of  prayer  formed  one  of  the  main  features  of  her 
character.     Every  habit  of  her  mind  appeared  to  now  m  the  spirit 
and  atmosphere  of  prayer.     The  playful  exercises  of  her  youth 
were  indulged  in  this  sanctified  temperament.     When  her  cousin 
visited  her,  the  day  was  usually  commenced  with  a  chapter  from 
her  favorite  Bible,  accompanied  with  prayer,  that  they  might  both 
love  and  serve  Him,  of  whom  that  book  testified.     This  service 
performed,  she  instantly  turned  all  the  warmth  and  animation  of 
her  affectionate  temper,  and  all  the  powers  of  her  highly-gilted 
mind   to  the  amusement  of  her  companion.     We  have  already  no- 
ticed 'the  connection  of  this  habit  with  her  intellectual  employ- 
ments, whether  indulging  her  own  gratifications,  or  superintending 
the  instruction  of  her  cousin.1     Hers  was  not  the  unsanctified  study, 
which  is  glitter,  not  gold.     All  was  consecrated  to  the  supreme  ob- 
ject of  life,  and  directed  to  this  object  by  the  constant  influence  ot 
'that  principle,  which  ennobles  earthly  occupations,  and  stamps  them 
with  a  heavenly  glory.      The  occasional  visits  of  her  young  friends 
found  her  in  the  same  spiritual  habit.     '  Seldom,'  as  one  of  her 
school-fellows  has  recorded,  <  did  I  enter  her  little  room,  but  she 
proposed  the  reading  of  the  Bible,  and  would  pour  out  her  soul  be- 
fore her  God  with  holy  fervor  and  simplicity.'     Her  public  exercises 
of  Christian  devotedness  were  conducted  in  the  same  spirit.    W  hen 
engaged  in  the  work  of  Sunday  School  tuition,  she  had  her  set 
times  of  prayer  with  her  young  cousin,  who  was  at  that  time  asso- 
ciated with  her  (for  themselves,  their  fellow-laborers,  and  their  re- 
sponsible charge) ;  and  frequently  she  would  offer  distinct  and  sep- 
arate supplication  for  each  child  in  their  classes.     Her  responsi- 
bility as  a  member  of  the  ransomed  family  of  Crorf,  led  her  (as 
we  find  from  a  letter  shortly  to  be  adduced)2  in  the  true  spirit  oi 
sympathy  to  devote  an  hour  every  evening  mainly  to  the  subject 
of  intercessory  prayer.     Besides  these  constant  occasions,  she  set 
apart  special  time  for  secret  dedication  and  communion  with 
God     New-year's  day  and  birth-days  were  among  these  privileged 
seasons.     It  was  one  of  her  favorite  plans  to  set  apart  occasionally 
a  certain  time  exclusively  for  prayer  and  scripture  reading ;  and  lor 

i  See  page  37,  2  See  PaSe  183- 


180  MEMOIR    OF    MARY    JANE    GRAHAM. 

this  purpose  all  her  other  employments  were  removed  from  her 
si^ht.  This  was  her  preparation  for  any  special  engagement  that 
was  prospectively  before  her ;  and  this  course  she  recommended  to 
her  friends  with  beneficial  effect.1  Another  custom  of  somewhat 
similar  character  (and  one  that  is  happily  making  advance  through- 
out the  church  in  our  day)  was  to  prevail  upon  her  confidential 
friends  to  set  apart  definite  hours,  when  distant  friends  could  meet 
together  in  one  heart  and  one  soul  at  the  throne  of  their  common 
Lord.  Thus  in  the  most  extensive  meaning  of  the  scriptural  pre- 
cept, she  might,  be  said  to  "pray  without  ceasing;"  and,  like  the 
man  after  God's  heart,  "  to  give  herself  unto  prayer." 

Love  to  the  whole  word  of  God  icas  also  a  prominent  feature 
in  her  character.  Indications  of  this  holy  pleasurable  taste  were 
visible  in  her  childhood,  in  the  large  portions  which  she  committed 
to  memory.2  In  an  early  excursion  with  one  of  her  young  friends, 
we  find  her  reproaching  herself  for  the  small  proportion  of  time, 
which  she  had  consecrated  to  the  study  of  this  precious  volume. 
Whatever  might  be  the  ground  for  this  self-accusation,  it  was  how- 
ever intended  as  a  hint  to  her  less  thoughtful  companion,  and  to  in- 
troduce before  her  a  plan  that  might  be  useful  to  them  both — that 
of  repeating  portions  of  Scripture  to  each  other  when  they  met. 
Thus  she  made  her  own  self-condemnation  the  vehicle  of  instruc- 
tion to  her  friend.  Generally  speaking,  she  read  the  Sacred  Book 
as  a  pleasure,  not  as  a  task.  It  seemed  to  be  her  constant  food  and 
study.  She  did,  indeed,  "  esteem  the  words  of  God's  mouth  more 
than  her  necessary  food."3  They  "  were  found,  and  she  did  eat 
them ;  and  they  were  to  her  as  the  joy  and  rejoicing  of  her  heart."* 
They  were  to  her  what  Melancthon  calls  '  that  sacred  manna  of  the 
soul,  to  which  St.  Paul  alludes,  when  he  speaks  of  spiritually  dis- 
cerning' the  sacred  pages.  Often  under  protracted  bodily  and  spir- 
itual trials,  the  promises  were  to  her  t;as  cold  waters  to  a  thirsty 
soul ;"  yea,  as  "  life  from  the  dead."  So  eager  was  her  appetite  for 
this  heavenly  manna,  that,  not  satisfied  with  her  own  gathering, 
she  was  always  longing  to  feed  upon  the  fruits  of  the  industry  of 
her  friends.  Thus  in  one  of  her  letters  we  find  her  entreating  her 
confidential  correspondent  to  communicate  to  her  any  additional 
and  interesting  light,  which  had  been  found  in  the  course  of  her 
scriptural  research.  Even  in  those  seasons  of  special  consecration 
just  alluded  to,  when  she  found  her  mind  indisposed  for  spiritual 
reading,  she  would  still  cleave  exclusively  to  the  Scriptures,  and 
give  up  her  time  and  mind  to  learning  large  portions  of  this  holy 
book.  It  was  her  practice  to  read  through  different  books  of  scrip- 
ture with  a  close  and  persevering  habit  of  meditation  and  prayer, 
always  keeping  in  mind  her  Masters  stimulating  motive  to  the 

i  See  a  reference  to  this  plan  in  her  letter,  p.   17.     In  another  letter  she  again  alludes 

to  it — '  I  have  made  a  proposal  to .     I  wish  her  to  read  a  chapter  in  the  Testament 

every  day,  beginning  with  the.  Gospel  of  St.  Matthew.  I  will  every  day  read  the  same 
chapter,  and  (God  helping  me)  give  some  time  to  pray,  that  every  verse  may  be  explained 
and  blessed  to  her.     I  hope  much  from  this  method. 

i  See  p.  12.  2  Jobxxiii.  12.  3  Jer.  xv.  16. 


MEMOIR    OF    MARY    JANE    GRAHAM.  181 

search-"  For  they  are  they  which  testify  of  me."1     Hence  she  was 
delighted  in  the  course  of  her  study  of  the  Book  of  Proverbs  to  have 
Christ  so  much  and  so  frequently  brought  before  her  mm  \?  a  rec- 
ollection of  great  moment  for  the  spiritual  discernment  of  the  divine 
wisdom  treasured  up  in  this  storehouse  of  practical  instruction.    The 
encouraging  promise  held  out  to  diligent  investigators  of  the  sacred 
volume'  on  one  occasion  fixed  her  in  intense  meditation  for  up- 
wards of  two  hours.     She  appeared  to  be  lost  in  astonishment  and 
gratitude  at  the  condescension  and  kindness  of  God  in  giving  a 
promise  so  rich,  so  free,  so  encouraging.     She  f™f^J*£  <*e; 
termined  not  to  let  it  go.     She  frequently  employed  he! self  n the 
profitable  exercise  of  "comparing  spiritual  things  with  spintual 
-Scripture   with  itself;    thus  making  God   his  own  interprets 
Much  light  and  heavenly  unction  she  conceived  hewij^bftfe* 
tained  by  this  means,  which   were  manifested   to   otheis    uncon- 
sciously to  herself,  in  her  striking  remarks,  and  apt  initiation,  o 
passages  presented  to  her.     The  wholeness  of  her  study  aheady 
noticed*  \s  worthy  of  careful  consideration.     There  was  no  exclu- 
sive regard  or  undue  prominence  given  to  portions  of  the  sacie 
book.     "All"  was  regarded  as  "given  by  inspiration  of  God,    and 
therefore  profitable  for  the  specific  purposes  for  which  it  was  writ  en, 
and  which  it  is  the  exercise  of  prayer  and  dihgence  to  investigate 

But  we  will  state  her  admirable  views  of  the  temper  requisite  loi 
the  study  of  the  Sacred  Book  in  her  own  words. 

<We  shall  never'-slie  remarks-' become  perfectly  reconciled  to 
all  parts  of  the  word  of  God,  until  He  himself  bestows  on  us  the 
spirit  and  temper  of  a  little  child,  to  receive,  ^thout  mm^mmg  or 
dteputingsor  carnal  reasonings,  whatsoever  Jehovah  ^"P™*" 
pleased  tt>  say  to  us.  That  Spirit  alone  can  take  away  the ^  evil 
heart  of  unbelief,  which  prevents  us  from  embracing  the  whole 
ounsel  of  God  as'revealecfin  his  word.  It  is  he  that  must  open 
our  hearts  to  attend  to  all  the  things  written  in  his  law.  Then 
we  shall  perceive  a  connection  and  a  harmony  between  every  pa  it 
and  every  doctrine  of  the  Scriptures,  which  will  fill  us  with  evei- 
increasing  wonder  and  delight.'0 

Her  child-like  simplicity  was  the  spirit  of  the  most  profound  rev- 
erence. It  is  most  edifying  to  remark  her  humble  adoring  search 
hi  o  «  the  deep  things  of  God,"  as  contrasted  with  the  unhaUowed 
boldness  with  which  these  unfathomable  depths  are  too  often  ex- 
plored.    After  noticing  objections  to  her  views  of  the  doct.ine  ol 

election,  she  checks  herself—          ;_,,■.      ,.  „-:♦>»      All 

'  But  I  stop;  "he  that  reproveth  God,  let  him  answer  it.        All 

these  mysteries  can  be  accounted  for  only  by  referring  them  to  he 
inscrutable  mystery  of  God's  predestination.  To  the  eye  of  - carnal 
reason  they  lie  involved  in  the  thickest  obscurity  ;  but  the  eye  ol 
faith  sees  in  them  no  darkness  at  all.     For  faith,  instead  of  vainly 

7  Job.  xi.  2. 


l82  MEMOIR    OF    MARY    JANE    GRAHAM. 

striving  to  pull  these  things  down  to  the  level  of  reason,  soars  far 
above  reason ;  resolves  every  difficulty  into  the  gracious  will  or 
ivise  'permission  of  God,  and  seeks  to  know  no  further.  How 
many  things  are  there  which  I  know  not,  nor  "  can  by"  any 
"  searching  find  out  to  perfection  !"  But  Jesus  knows  them  all. 
With  this  assurance  I  sit  down,  fully  satisfied  He  will  teach  them 
to  me  hereafter,  as  I  am  able  to  bear  it.  In  the  meantime  "  I  will 
trust,  and  not  be  afraid."  All  that  my  God  says  to  me  I  will  im- 
plicitly believe,  for  I  know  that  "  every  word  of  God  is  pure."  "  All 
the  words  of  his  mouth  are  in  righteousness;  there  is  nothing 
froward  or  perverse  in  them  :  they  are  all  plain  to  him  (hat  under- 
standeth,  and  right  to  them  that  find  knowledge.'*1  When  I  come 
to  see  God  as  he  is,  and  to  "  know  even  as  also  I  am  known,"  I  shall 
find  that  all  these  mysteries  of  his  word  and  will  were  only  '  dark 
with  excessive  light.'  In  the  meantime,  till  I  have  the  eagle  eye 
that  can  gaze  undazzled  at  his  glories,  I  will  view  them  at  humble 
distance  through  the  glass  of  faith,  which  he  has  given  me  for  this 
purpose ;  nor  will  I  dare  to  repine,  because  I  can  only  see  them  in 
a  glass  darkly.2  Thus  faith  removes  every  objection,  stills  every 
murmur,  and  silences  every  doubtful  thought.' 

This  "  trembling  at  God's  word,"  is  the  spirit  which  our  Lord 
"  delighteth  to  honor"3  with  special  manifestations  of  his  favor. 
':  The  secret  of  the  Lord  is  with  them  that  fear  him  ;  and  he  will 
show  them  his  covenant."4  This  temper  will  stimulate  to  an 
earnest  and  diligent  search ;  while  it  will  repress  a  presumptuous 
intrusion.  It  will  lead  to  the  reception  of  every  truth  upon  this 
formal  reason — that  it  is  the  word  of  God.  Every  truth,  though 
it  should  not  be  considered  of  equal  importance,  must  be  regarded 
with  equal  reverence  ;  never  forgetting  that  God  is  the  Author  of 
every  particle  of  revelation.  Therefore  to  reject  any  one  '  jot  or 
tittle  of  if — as  Dr.  Owen  has  excellently  observed,  'is  a  sufficient 
demonstration,  that  no  one  jot  or  tittle  of  it  is  received  as  it  ought. 
Upon  whatever  this  title  and  inscription  is — '  The  Word  of  Je- 
hovah"— there  must  we  stoop,  and  bow  down  our  souls  before  it, 
and  captivate  our  understandings  to  the  obedience  of  faith.'5 

Her  love  for  the  ordinances  of  God  is  worthy  of  special  remark. 
And  this  inded  is  the  pulse  of  the  soul — not  attendance  mi  them, 
but  delight  in  them — fellowship  with  the  panting  desires  of  the 
holy  Psalmist,  when  he  envied  even  the  birds  who  inhabited  the 
pinnacles  of  the  temple,  and  the  priests  who  were  always  employed 
in  its  service  ;  and  for  himself  counted  "a  day  spent  in  God's  courts 
better  than  a  thousand"  spent  elsewhere.6  The  house  of  God  had 
been  to  her  in  the  time  of  health  "the  gate  of  heaven."7  In  her 
time  of  affliction,  ministers  and  ordinances  were  to  her  "  wells  of 
salvation,"  from  whence  she  "drew  water  with  joy.''s  "  Beautiful" 
in  her  eyes  K  were  the  feet  of  him  that  bringeth  good  tidings,  that 

1  Prov.  xxx.  5;  viii.  8,  9.         *  1  Cor.  xiii.  12.  3  Isaiah  lxvi.  2. 

4  Psalm  xxv.  14.  5  Owen  on  Perseverance,  chap.  X.      6  Psalm  lxxxiv. 

7  Gen.  xxviii,  17.  8  lsaiah  xii.  3. 


MEMOIR    OF    MARY    JANE    GRAHAM.  183 

publisheth  peace."1  She  loved  the  messengers  of  the  Gospel  "for 
their  work's  sake,"2  and  for  their  Master's  sake.3  She  always  ex- 
pressed the  deepest  anxiety  to  receive  through  them  "  a  message 
from  God"  to  her  soul.  '  Pray  before,  as  well  as  after,  your  visit,' 
was  her  solemn  entreaty  to  her  beloved  minister. 

We  must  not  forget  to  mention  her  "  love  to  the  brethren''' — that 
conscious  and  unequivocal  mark  of  a  transition  "  from  death  unto 
life."4  She  longed  to  see,  converse,  and  enjoy  fellowship  with  all 
who  bore  the  image  of  her  Lord  ;  and  whether  absent  or  present, 
she  seemed  to  hold  communion  with  them.  Speaking  of  an  ab- 
sent friend,  who  appeared  to  enjoy  a  deep  sense  of  '  the  love  of  God 
upon  her  heart.'  she  said,  '  I  long  to  see  her,  that  she  may  impart 
to  me  some  spiritual  gift.'  On  this  subject  she  appears  to  have 
been  drawn  out  with  remarkable  warmth  and  liveliness  of  Chris- 
tian feeling  in  her  correspondence  with  her  friends.  To  one  of 
them  she  wrote  thus — '  It  is  a  great  honor  for  us,  who  have  been 
made  partakers  of  the  tempter's  work,  to  be  made  partakers  of  the 
Saviour's — for  us,  who  have  been  made  a  curse,  to  be  made  a 
blessing.  But  when  I  write  to  you  in  this  way,  it  is  not  so  much 
because  I  feel  it,  as  because  I  want  to  feel  it,  and  desire  to  be  made 
the  instrument  of  "  stirring  up  this  gift  of  God  in  you." ' 

What  reader  but  must  long  to  imbibe  the  blessed  spirit  of  the 
two  following  letters? 

•  April  9,  1827. 
'  I  entreat  you  to  think  more  of  the  privilege  of  intercession,  and 
to  make  more  use  of  it  than  ever.  I  find  an  indescribable  delight  in 
using  these  words,  "Our  Father,"  and  in  praising,  confessing,  and 
praying  for  myself  as  one  of  this  large  family — in  praying  for  my- 
self as  one  of  them,  and  in  feeling  their  joys  and  sorrows  as  my 
own.  And  indeed  if  we  wish  above  all  things  that  the  name  of 
Jesus  be  glorified,  is  it  not  glorified  in  the  spirituality  of  others  as 
much  as  in  our  own  ?  And  if  we  wish  to  be  one  with  Jesus, 
should  we  not  be  also  one  with  his  elect?  Tell  me  your  difficulties 
and  necessities,  that  I  may  present  them  to  Jesus  with  my  own.  I 
do  not  say  this,  because  I  think  that  I  have  the  strength  to  do  it. 
But  Jesus,  our  God  and  our  Lord  (who  is  with  me  whilst  I  write, 
and  who  will  be  with  you  whilst  you  read  this  letter)  has  said  to 
you  and  to  me,  "  My  grace  is  sufficient  for  you."  '  O  Lord  Jesus ! 
see  what  I  have  written,  and  show  that  I  do  not  expect  too  much 
from  thee.  Cause  every  affection  of  ours  to  be  absorbed  in  thee- 
and  may  all  thy  sheep  love  thee  above  all,  and  love  one  another  as 
thou  hast  loved  them  !'  Say— Amen  to  this  prayer.  And  if  you 
wish  to  know  what  to  ask  for  me,  ask  that  a  spirit  of  perfect  love, 
"  which  seeketh  not  her  own,"  may  be  given  me.' 

1  Isaiah.  Hi.  7.  «  1  Thess.  v.  13.  3  Luke  x.  1G. 

4  1  John  iii.  14. 


184  .MEMOIR    OF    MART    JANE    GRAHAM. 

Again,  about  a  month  after,  to  the  same — 

'.'jyo.  1827. 

:I  beseech  you  to  seek  earnestly  "the  communion  of  sail 
This  is  the  only  progress  I  have  made  in  the  Divine  life.  I  have 
received  as  a  most  precious  and  unmerited  gift  the  power  of  feeling 
the  things  of  the  flock  of  Christ  as  if  they  were  my  own.  You 
cannot  imagine  the  happiness  of  this  feeling.  The  means  through 
which  the  Father  has  given  it  10  me,  has  been  the  Lord's  Prayer. 
I  dedicate  [not  always,  because  I  am  so  light  and  unstable,  but 
generally)  an  hour  "every  evening  to  prayer,  and  principally  to 
intercession.  I  generally  begin  with  the  thanks  due  to  God,  for 
having  made  himself  known  to  us  as  our  Father,  for  all  that  he  has 
done  for  every  one  of  his  sheep  on  that  day.  It  is  impossible  for  me 
to  tell  you  the  great  delight  of  thus  mixing  myself  up  with  the  peo- 
ple of  Christ,  and  of  considering  their  benefits  as  my  own.  The 
thought  which  transports  me  the  most,  is  that  of  hov  -  ouls 

have  been  perhaps  this  day  joined  to  the  church  !  how  many  suc- 
cored under  temptation  !  how  many  recovered  from  their  back- 
slidings  !  how  many  filled  with  consolation  !  how  many  transported 
by  death  into  the  bosom  of  Christ!  It  delights  me  much  also  to 
-  ler,  that  all  the  elect,  who  are  not  yer  converted,  have  been 
and  will  be  preserved  till  they  are  called  by  the  Divine  Spirit.  I 
then  try  to  pray  for  that  sweet  ;-  we."  and  to  think  of  the  necessities 
of  my  Christian  friends.  Besides.  I  have  a  list  of  unconverted  per- 
sons for  whom  I  wish  to  pray.  I  do  entreat  you  to  study  with  prayer 
the  thirteenth  chapter  of  1st  Corinthians.  I  am  most  anxious  that 
you  should  enjoy  this  happiness;  and  if  you  ask,  you  will  do  so.' 

In  the  next  letter  we  find  her  mind  exercised  upon  this  interest- 
ing subject. 

■  It  seemed  to  me  when  I  last  wrote  to  you,  that  the  law  of  love 
to  the  brethren  was  engraven  on  my  heart.  But  I  feel  little  of  it 
now.  It  was  like  writing  on  sand.  Oh  !  that  all  the  flock  of 
Christ  had  more,  very  much  more,  of  this  law.  Oh  that  thirteenth 
of  Corinthians  !  Do  read  and  pray  over  it.  There  is  love — such 
love  as  we  waut — the  whole  law  written  in  our  hearts.  I  wish  the 
Lord  would  srive  me  to  say  something  to  stir  you  up  to  pray  more 
for  love :  and  then,  when  you  are  quite  full  of  love,  that  he  would 
make  you  the  means  of  conveying  it  to  me.  I  would  have  you 
pray  over  1  John  iv.  16—21.  as  well  as  1  Cor.  xiii.  "We  must  first 
•;  know  and  believe  the  love  which  God  hath  towards  us."  That 
will  make  us  love.' 

To  another  beloved  friend  she  expresses  herself  with  similar 
warmth  and  intensity. 

-How  shall  I.  who  am  so  full  of  sin,  think  to  say  anything  that 
may  be  useful  to  you,  my  dear  friend  ?     Yet  perhaps  "  the  comfort 


MEMOIR    OF    MARY    JANE    GRAHAM. 


185 


wherewith  I  have  been  comforted  of  God/  in  trying  to  spread  your 
sorrows  before  him.  may  be  communicated  to  your  soul,  while  I  am 
teHine  you  of  it :  for  blessed  be  Jesus— we  are  all  one— members  of 
the  same  body.     "It  is  given  us  in  behalf  of  Christ  to  saner,  '  and 
rejoice  with  one  another.     When  I  was  trying  to  pray.  I  endeavored 
to  think  of  a  verse,  which  I  might  plead  with  God,  and  which  aught 
encourage  myself.     The  Lord  put  this  into  my  heart— ••  Neither 
pray  I  for  these  alone,  but  for  them  also  which  shall  believe  on  me 
through  their  word— (for  us  :)  that  they  all  may  be  one  :  as  thou. 
Father,  art  in  me.  and  I  in  thee,  that  they  also  may  be  one  in 
us."-     But  oh  !  the  comfort  that  filled  my  soul,  when  I  the 
that  Jesus  had  lifted  up  this  prayer  for  you  long  before  you  were 
born  !  that  he  has  had  it  in  his  heart  for  you  (and  for  me  too.  and 
all  God's  people,  who  all  need  it  as  much)  ever  since  !  and  he  is 
praying  the  -ame  thing  for  us  now  !  and  finally  that  -the  Father 
hearetl  him  always!"*      Therefore,  the  Father  has  heard   does 
hear,  and  will  hear,  this  most  gracious  petition,  winch  the  Lord 
Jesus  offered  in  the  midst  of  his  disciples,  and  which  God  the  Spirit 
brought  to  their  remembrance  for  our  eneourasrement— "  that  we  all 
may  be  one.  as  he  is  one  with  the  Father."     Yes— and  we  all  shall 
be  'one.  though  Satan  and  all  his  angels  conspire  to  divide  us.     He 
can  no  more  separate  us  from  the  love  of  one  another,  than  he  ••  can 
separate  us  from  the  love  of  Christ."'     Truly,  we  have  fellowship 
one  with  another;  and  -  we  know  that  we  have  passed  from  death 
unto  life,  because  we  love  the  brethren.''*     May  you  be  enabled  to 
use  more  boldness  at  the  throne  of  grace,  to  "  draw  near  in  full 
assurance  of  faith."  and  claim  what  Jesus,  who  cannot  ask  wl  vain, 
has  asked  of  the  Father  for  you— a  full  and  abiding  enjoyment  of 
that  love  to  the  brethren— that  fellowship— that  oneness  with  the 
saints,  which  is  just  as  much  yours  as  Christ  is  yours  !     It  is  a  part 
of  your  purchased  possession ;  and  nothing  can  keep  you  out  of 
your  right,  but  your  own  want  of  faith  to  plead  that  right  with  a 
God.  who  is  more  readv  to  give  than  we  to  ask.' 

Would  that  these  enlivening  sentiments  of  Christian  love  were 
universally  diffused  !  Our  Lord's  wonderful  prayer5  on  this  subject 
is  indeed,  "as  Miss  Graham  observes,  an  answered  prayer— that  is— 
in  its  incipient  and  progressive  results.  Yet  it  is  only  a  specimen 
of  that  intercession,  with  which  he  has  pledged  himself,  that  -  tor 
Zion's  sake  he  will  not  hold  his  peace,  and  for  Jerusalem's  sake 
he  will  not  rest."  until  his  Father  shall  make  his  -Jerusalem  a 
praise  in  the  earth."*  The  plenary  blessing  is  yet  in  store  for  us. 
We  want  increased  exertion  and  expectancy  as  a  means  of  prepara- 
tion for  it.  We  want  to  change  our  indolent  anticipation  of  this 
union  perfected  in  heaven  for  the  immediate  personal  exercises  of 
faith,  patience,  forbearance,  and  humility,  by  which  M  our  hearts 
may  be  knit  together  in  love,"7  even  in  the  midst  of  the  incessant 

i  Phil.  i.  29.  2  John  xvii.  90,  M  ■  3  Ibid  ^-  «  4  ]  _J°h°  »  ,14' 

5  John  xvii.  31.  6  Isaiah  Ixii.  1, 7.  7  Col.  u.  1. 


186  MEMOIR    OF    MARY    JANE    GRAHAM. 

conflicts  of  the  church  ;  and  we  shall  then  be  ready  to  help  each 
other's  labors,  and  hail  each  other's  success. 

The  present  aspect  of  the  church  is  indeed  most  afflicting.  We 
would  not  narrow  the  necessary  breach  between  the  church  and  the 
world  by  any  compromise  of  principle  or  of  conscience.  But  how 
painful  is  it  to  "  see  the  breaches  of  the  city  of  David,  that  they  are 
many  I''1  When  will  our  Zion  appear  in  "the  perfection  of  beau- 
ty"— as  "a  city  compact  together.2"2  '-For  the  divisions  of "  one 
tribe  in  Israel  "  there  were  great  searching*  of  heart."3  How  care- 
ful, therefore,  ought  the  scrutiny  to  be,  when  the  evil  spirit  appears 
to  be  spreading  throughout  the  whole  camp !  It  is  not  an  ideal 
prospect  that  we  picture  to  our  imagination — but  that  "  good  and 
pleasant  sight"  to  behold  of  "  brethren  dwelling  together  in  unity."4 
Such  was  the  church  in  her  primitive  glory,  when  "  the  whole 
multitude  of  them  that  believed  were  of  one  heart  and  of  one 
soul"5 — when  'the  church — as  Chrysostom  observes — 'was  a  little 
heaven.' 

The  motives  to  attempt,  as  far  as  in  us  lies,  the  restoration  of 
this  glory  to  the  church  are  most  constraining — such  as  fellowship 
with  the  spirit  and  prayer  of  our  glorious  Head — his  honor  in  the 
world  exalted  by  this  heavenly  spectacle*5 — the  Church  in  every  part 
"edifying  itself  in  love"7— the  Christian  profession  established8 — 
and  the  consoling  privileges  of  the  Gospel  manifested  and  enjoyed.9 

The  strength  to  promote  this  union  in  the  Church  will  be  found 
in  deep  self-abasement  and  wrestling  intercession  with  our  God. 
Let  us  enter  into  the  spirit  of  the  earnest  pleadings  of  the  "  man 
after  God's  heart"  for  his  people.  "  O  God,  thou  hast  cast  us  off; 
thou  hast  scattered  us :  thou  hast  been  displeased  ;  O  turn  thyself 
to  us  again.  Thou  hast  made  the  earth  to  tremble ;  thou  hast 
broken  it ;  heal  the  breaches  thereof,  for  it  shaketh.'"10  Impossible 
that  "  the  Lord  should"  long  "  be  angry  against  the  prayer  of  his 
people!"11 

The  scriptural  rules  for  maintaining  this  union  are  most  simple 
and  explicit.  "  Whereunto  we  have  already  attained,  let  us  walk 
by  the  same  rule ;  let  us  mind  the  same  thing."  "  Him  that  is 
weak  in  the  faith,  receive" — not  cast  off.  "  We  that  are  strong 
ought  to  bear  the  infirmities  of  the  weak,  and  not  to  please  our- 
selves."12 These  rules  are  enforced  by  the  example,  no  less  than  by 
the  authority  of  our  gracious  Head,  and  directed  to  the  highest  end — 
"  Receive  ye  one  another,  as  Christ  also  rcceivcth  us,  to  the  glory 
of  God."13  Great  indeed  is  (he  difficulty  of  holding  conscientious 
differences  in  brotherly  love.  We  are  too  apt  to  magnify  the  points 
of  difference,  while  the  due  proportion  of  the  points  of  agreement  is 
somewhat  obscured.     We  are  more  ready  to  dispute  upon  the  points 

1  Isaiah  xxii.  9.  2  Psalm  1.  2;  exxii.  3.  3  Judge?  v.  16. 

5  Psalm  exxxiii.  1.  5  Acts  iv.  32.  6  John  xvii.  21. 

■>  Ephes.  iv.  16.  8  Phil.  i.  27.  a  Ibid.  ii.  1,  2. 

io  Psalm  Ix.  1,2.  »  Ibid.  lxxx.  4.        '*  Phil.  iii.  16.    Rom.  xvi.  1 ;  xv.  I. 
3  Rom.  xv.  7. 


MEMOIR    OF    MARY    JANE    GRAHAM.  187 

of  controversy,  than  to  strengthen  each  other's  faith  and  love  upon 
the  principles  of  the  Gospel.  Thus  our  inordinate  love  of  our  own 
opinions  leads  us  to  press  them  beyond  their  legitimate  bounds,  and 
even  beyond  our  sober  intention  ;  and  from  this  defect  of  connect- 
ing humility  and  forbearance  with  faith,  many  schisms  arise  in  the 
body. 

Would  that  there  were  among  us  one  heart  and  one  purpose,  to 
exalt  our  Divine  Master — to  let  every  name  be  lost  i»  His — to  de- 
sire no  name  to  be  great  but  His  !  But  the  canker  of  the  church 
is  that  party  spirit — more  or  less  common  to  all — which  unites  the 
several  communities  upon  their  own  private  grounds,  instead  of 
forming  a  rallying  point  for  the  whole  body.  A  tame  compromise 
of  conscience  is  indeed  greatly  to  be  deprecated.  Yet,  unless  pri- 
vate selfishness,  (sometimes  cloaking  itself  under  the  garb  of  con- 
science,) and  party  Shibboleths  be  merged  in  Christian  love,  no  holy 
brotherly  communion  can  exist.  We  do  not  expect  brother  to  yield 
to  brother,  but  each  to  submit  his  conscience  to  his  great  Head — 
each  member  to  grow  up  into  Him,  and  to  recollect  that  he  has 
some  individual  sentiment  to  forbear,  from  a  considerate  regard  to 
the  unity  of  the  body.  It  seems  to  be  forgotten  that  Divine  truth 
in  all  its  parts  and  connections  is  fully  revealed  to  none — that  the 
degrees  of  attainment  in  scriptural  knowledge  are  indefinitely  varied 
— that  every  difference  in  religion,  is  not  a  different  religion— that 
there  is  a  want  of  perfection  and  singleness  in  the  clearest  eye,  that 
is  an  inlet  for  the  partial  introduction  of  darkness — and  that  all  of 
us  are  more  or  less  criminally  warped  by  the  school  in  which  we 
have  been  trained,  by  the  atmosphere  in  which  we  live,  or  by  the 
difference  of  our  own  tempers  and  habits  of  thinking.  Hence  it  is 
evident,  that  a  sincere  reception  of  the  first  principles  of  the  Gospel 
lays  a  solid  basis  for  mutual  affection  ;  and  that  in  lesser  points 
"  forbearing  one  another  in  love,"  is  the  only  effectual  means  of 
"  keeping  the  unity  of  the  Spirit  in  the  bond  of  peace."1  Indeed, 
'  substantial  harmony,  combined  with  circumstantial  variety,'  (as 
Paley  remarks  of  the  evidence  of  testimony)  is  the  only  practicable 
catholicity  ;  and  to  attempt  a  more  entire  agreement  in  detail  would 
be  a  certain  breach  in  the  concord  of  the  universal  church.  Yet, 
though  unity  of  opinion  is  impracticable,  unity  of  faith  is  to  be  con- 
stantly aimed  at ;  and  this  may  be  consistent  with  a  great  diversity 
of  individual  character,  and  even  with  many  shades  of  doctrinal 
differences. 

But  let  us  not  be  "  ignorant  of  Satan's  devices."2  Too  success- 
fully does  he  succeed  by  division  among  the  friends  of  Christ,  to 
prevent  the  united  assault  upon  his  own  kingdom.  Let  us  descend 
from  our  lesser  disputes  to  the  field  of  the  conflict  between  the  great 
powers  of  light  and  dnrkness.  Let  us  "come  to  the  help  of  the 
Lord — to  the  help  of  the  Lord  against  the  mighty."3  The  voice  of 
God  to  his  church  is,  "  Love  the  truth  and  ])eace."4     We  love 

1  Ephesians  iv.  2,  3.  2  2  Cor.  ii.  11. 

3  Judges  v.  23.  *  Zech.  viii.  19.    Comp.  Rom.  xiv.  19. 


188 


MEMOIR    OF    MARY    JANE    GRAHAM. 


neither,  if  we  love  not  both.  If  in  the  professed  cause  of  «  truth" 
we  tear  the  consciences  of  our  brethren,  and  wound  the  -'peace"  of 
the  church  perhaps  we  may  expect  one  common  storm,  one  uniting 
bond  of  suffering,  to  be  the  Lord's  appointed  means  of  humbling 
and  chastising  Ins  church,  and  accomplishing  his  gracious  purposes 
ny  the  instruments  of  his  loving  correction. 


CHAPTER    VI. 

HER    ILLNESS    AND    DEATH. 

The  period  of  her  illness  embraces  a  large  portion  of  what  in  her 
case,  as  her  father  observes,  'might  not  be  untruly  called,  "that 
long  disease — her  life." '  From  her  childhood,  her  health  was  very 
delicate  ;  and  the  long  illness  which  occasioned  her  leaving  school, 
left  a  debility  in  her  constitution,  from  which  she  suffered  more  or 
less  to  the  end  of  life.  Violent  pains  in  her  head,  chest,  and  side, 
appeared  however  to  be  the  commencement  of  that  disease,  which 
gradually  developed  a  fatal  character.  For  some  years  she  was  in- 
deed able  to  exert  herself,  (too  often  much  beyond  her  strength), 
both  in  bodily  and  mental  activity.  She  continued  her  intellectual 
studies  with  her  usual  vigor,  till  about  a  year  after  her  settlement 
in  Devon  ;  when  increasing  illness  constrained  her  to  send  her 
young  pupil  to  school,  and  she  was  never  afterwards  enabled, 
though  she  much  wished  it,  to  resume  the  care  of  her  education. 
From  that  time  she  became  a  decided  invalid  ;  and  except  in  the 
year  1827,  (when  she  changed  the  scene  for  the  benefit  of  her 
health,)  she  never  moved  beyond  the  garden,  and  only  two  or  three 
times  ventured  into  the  outward  air.1  For  the  last  two  years  she 
was  entirely  confined  to  her  room,  and  unable  to  be  dressed.  Dur- 
ing the  whole  of  this  period,  her  anxious  mother  slept  in  her  cham- 
ber, watching  over  her  with  the  most  unremitting  tenderness.  She 
generally  kept  her  bed,  till  within  the  last  seven  or  eight  months, 
when  a  violent  cough,  and  spasms  in  the  heart,  prevented  a  re 
dining  position,  except  when  she  was  compelled  to  return  to  it  by 
fainting  and  exhaustion.  The  only  reusorce  was  a  chair  well  sup- 
ported with  pillows,  in  which  she  sat  up  day  and  night,  and  from 
which  the  assistance  of  three  persons  was  required  to  remove  her 
during  the  last  few  weeks  of  her  life.  She  appeared,  however,  to 
suffer  less  from  debility  than  many  invalids.  For  though  she  was 
wholly  unable  to  stand,  yet  a  change  of  medical  regimen  appeared 
to  give  her  temporary  relief  from  distressing  helplessness. 

In  this  state  of  wearisome  languor  and  pain,  her  mind,  however, 
was  always  vigorous  and  full  of  energy.  She  never  seemed  to 
know  an  idle  moment.  During  the  whole  period  of  confinement  to 
her  bed,  she  was  always  surrounded  with  books,  or  other  objects 

1  Of  one  of  these  times  the  following  memorandum  occurs  in  a  letter  to  her  cousin. 
'  To-day,  I  know  not  how,  all  my  illness  seems  to  have  disappeared,  and  I  feel  much 
better,  so  that  I  have  been  out  in  the  garden  the  second  time  since  you  left  me.  Ah ! 
bow  delightful  the  weather  was ;  what  pleasure  I  felt  in  breathing  the  fresh  air,  in  see- 
ing the  trees  which  begin  to  bud,  the  spring  flowers  which  are  appearing,  and  in  hear- 
ing the  6ong  of  the  birds,  who  seem  to  rejoice  no  less  than  myself  in  this  season.' 


190  MEMOIR    OF    MARY    JANE    GRAHAM. 

that  en^a^ed  her  attention.  It  was  her  habit  to  have  her  table 
placed  by  her  bed-side  every  night  with  her  books  and  writing  ma- 
terials, that  she  might  commence  her  operations  with  the  earliest 
dawn  of  light.  Her  beloved  Bible  was  always  under  her  pillow,  the 
first  thing  in  her  hand  in  the  morning,  and  the  last  at  night.  Sub- 
ordinate to  this  object  of  supreme  interest,  her  diligence  and  perse- 
verance in  study  were  most  remarkable.  When  reminded  that 
such  intense  application  must  be  injurious  to  her  health,  she  al- 
ways replied,  that  she  considered  these  diversified  sources  of  in- 
terest as  amongst  her  greatest  temporal  blessings,  in  diverting  her 
mind  and  attention  from  her  bodily  ailments.  Her  studies  in  the 
sick  room  were  as  varied  as  in  the  time  of  health.  Sometimes  the 
languages  were  taken  up.  At  other  times  the  more  engrossing 
study  of  mathematics  fixed  her  mind.  This  in  its  turn  was  ex- 
changed for  chemistry  or  botany.  Occasionally,  when  her  mind 
was  less  equal  to  exertion,  she  would  amuse  herself  with  lighter 
employments.  In  the  spring  of  her  last  year,  she  attempted  to  dry 
flowers  which  her  parents  procured  for  her,  with  the  intention  of 
forming  an  herbarium.  But  increasing  indisposition  frustrated  this 
plan.  Cutting  out  paper  was  also  a  favorite  amusement,  in  which 
she  early  excelled.  Her  skilful  use  of  the  scissors  had  attracted  in 
her  young  days  the  admiration  and  interest  of  her  school-fellows. 
She  was  also  a  beautiful  netter,  and  sent  a  number  of  purses- to  her 
Spanish  correspondent,  which,  when  sold  at  a  Bazaar  for  his  pri- 
vate benefit,  produced  upwards  of  three  pounds.  Thus  in  these  va- 
rious employments  did  her  mind  maintain  its  ceaseless  activity, 
both  in  intellectual  indulgence,  and  in  all  the  exercises  of  practical 
devotedness.  No  opportunity  of  usefulness  appeared  to  be  forgot- 
ten. When  detained  from  the  house  of  God  by  her  protracted  in- 
disposition, her  time  and  interest  were  employed  in  explaining  the 
Scriptures  to  the  servant  who  was  necessarily  occupied  in  attend- 
ance upon  her  ;  and  in  one  instance  it  was  hoped,  as  well  as  in  a 
former  case  of  much  earlier  date,  that  her  simple  and  spiritual  in- 
structions in  the  household  were  applied  with  divine  unction  and 
sovereign  grace  to  the  heart. 

As,  however,  her  illness  evidently  approached  its  termination, 
her  employments  assumed  a  character  more  exclusively  spiritual. 
She  was  occupied  in  girding  up  her  loins,  and  trimming  her  lamp, 
in  constant  and  delighted  expectation  of  her  Lord's  immediate 
coming.1 

And  now  it  was,  that  the  Christian  graces  which  had  been 
matured  in  the  school  of  affliction,  and  under  the  influence  of 
habitual  communion  with  her  God,  displayed  more  manifestly  their 
holiness,  beauty,  and  consolation.  This  was  (as  an  excellent  cler- 
gyman, before  adverted  to,  wrote  to  her  father,)  the  fiery  chariot, 
her  vehicle  to  heaven,  in  which — the  more  it  shook  her  mortal 
frame,  until  it  left  it  all  behind — the  stronger  and  more  full  of 

1  Luke  xii.  35.  3G. 


MEMOIR    OF    MARY    JANE    GRAHAM.  191 

faith  and  triumph  in  Christ  Jesus,  she  grew  in  her  immortal 
spirit.' 

A  detailed  account  of  this  last  period  of  her  mortal  career  will, 
it  is  presumed,  be  found  generally  interesting.  In  these  solemn 
seasons  is  every  feature  more  accurately  denned  ;  while  the  color- 
ing is  heightened  by  the  impressive  manifestation  of  the  love  and 
faithfulness  of  our  God  and  Saviour. 

To  the  last,  her  habits  of  active  employment  were  predominant. 
Her  thoughts  and  time  were  much  occupied  in  preparing  her  two 
small,  but  valuable  works  for  publication  ;  and  she  continued  to 
correct  the  proof  sheets  of  them  as  they  were  sent  to  her  till  within 
a  few  days  of  her  death.  At  first  her  mind  was  divided  between 
the  completion  of  her  projected  Series  of  Letters  to  a  Governess; 
and  the  work — On  the  Freeness  of  Divine  Grace.  But  mature  de- 
liberation decided  her  in  favOr  of  the  latter,  as  being  calculated  for 
more  extensive  usefulness.  She  was  indefatigable  also  in  her  cor- 
respondence with  her  friends,  upon  the  principle  of  duty,  in  using 
every  opportunity  of  setting  forth  the  grand  and  inviting  subject 
of  the  Gospel  to  her  fellow-sinners.  She  continued  to  write  even 
after  she  was  unable  to  use  her  pen,  and  when  having  had  just 
power  to  direct  a  pencil,  her  wrist  had  been  bound  up  to  give  her  a 
little  strength.  The  following  extracts  from  her  letters,  during  this 
solemn  season  of  daily  expectancy,  mark  the  character  of  her  mind. 
We  select  an  illustration  at  some  length  of  the  intense  anxiety  with 
which  she  regarded  the  spiritual  interest  of  those  that  were  dear  to 
her,  and  of  the  earnest,  awakening,  and  yet  encouraging  applica- 
tion of  the  privileges  of  the  Gospel,  to  fix  them  to  an  entire  devoted- 
ness  to  their  eternal  concerns. 

'  Stoke  Fleming,  Sept.  28,  1830. 

' "  Behold  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the  children  of  God  !'"  This  love 
should  be  enough  for  us.  Come  pain,  sickness,  poverty,  affliction  ; 
and  still  the  Christian  must  rejoice,  when  he  considers  "  what 
manner  of  love  the  Father  has  bestowed  on  him."  Reconciled  to 
God  ;  redeemed  by  Christ  Jesus  ;  sanctified,  taught,  and  comforted 
by  the  Spirit ;  what  is  there  in  the  world  that  can  rob  him  of  his 
joy  ?  "  Who  shall  separate  him  from  the  love  of  Christ?"2  And 
as  long  as  he  has  this  love,  how  shall  he  not  "rejoice  with  joy  un- 
speakable, and  full  of  glory  ?"3 

'My  dear , I  would  stir  up  your  heart  to  make  this  joy  your 

joy.  Oh  that  my  God  would  give  me  words  of  power  and  persua- 
sion, and  send  them  by  his  Spirit  to  your  heart !  "  Awake  thou 
that  sleepest ;"  awake,  awake.  Time  is  passing — eternity  is  at 
hand.  Thou  must  soon  receive  a  crown  of  glory,  "  or  cover  thyself 
with  thine  own  confusion  as  with  a  mantle."  "  Behold,  now  is  the 
accepted  time.     Seek  the  Lord  now  while  he  may  be  found,  call 

»  1  John  iii.  1.  2  Rom  viii.  35.  3  1  Peter  i.  8. 


192  MEMOIR  OF  MARY  JANE  GRAHAM. 

upon  him  now  while  he  is  near.  Draw  nigh  unto  God,  and  lie  will 
draw  nigh  unto  you."1  Oh  let  me  remind  you,  not  in  a  spirit  of  re- 
proof, but  of  the  most  anxious,  earnest  affection,  how  long  "  the 
goodness  of  God  has  been  leading  you  to  repentance."2  I  believe 
it  is  now  ten  years,  or  nearly  so,  since  we  were  confirmed  together. 
Then  you  seemed  resolved  to  make  the  Lord  indeed  your  God  ;  to 
be  no  longer  "  conformed  to  this  world,"  but  to  ':  come  out  from 
the  world  and  be  separate  ;"  to  walk  as  "  a  stranger  and  pilgrim 
upon  earth."  Often  since  then  have  you  appeared  to  be  affected  by 
the  same  feelings  and  desires.  The  time  you  spent  with  me  here 
was  marked  by  one  blessed  season,  during  which  the  word  of  God 
seemed  to  be  your  delight;  prayer  to  God  your  chief  comfort;  and 
you  expressed  your  entire  renouncement  of  your  own  righteousness, 
and  a  simple  trust  in  the  atonement  and  righteousness  of  God  your 
Saviour.  Recall  that  precious  time  to  your  mind,  my  beloved  friend. 
You  were  then  beginning  to  be  happy.  Inquire  how  it  was,  that, 
instead  of ': going  from  strength  to  strength,"  from  "glory  to  glory," 
"  from  faith  to  faith,"  you  relapsed  so  soon  into  your  old  uncomforta- 
ble state  of  mind,  and  have  since  found  so  little  comfort  in  religion. 
Remember  that  now,  even  now,  Christ  is  willing  to  receive  you,  to 
give  you  strength  and  peace,  grace  and  glory;  that  he  is  able  to 
save  to  the  uttermost,  and  more  willing  to  give  than  you  to  ask, 
more  ready  to  hear  than  you  to  pray.  Consider  what  an,  awful 
thing  it  is,  to  go  on,  for  many  years,  '•  halting  between  two  opinions  ;* 
knowing  your  Lord's  will  and  not  doing  it;  visited  by  repeated 
convictions,  yet  those  convictions  producing  no  decided  appearance 
of  conversion.  Consider  all  these  things,  and  again  I  say  unto  you, 
Awake,  awake  !  May  God  of  his  infinite  goodness  arouse  you  to  a 
sense  of  the  importance  of  eternal  things  !  May  he  enable  you  to 
wait  upon  him  in  incessant  and  importunate  prayer,  till  he  has 
"  blessed  you,"  (as  he  is  most  willing  to  do.)  "  with  all  spiritual 
blessings  in  Jesus  Christ !" 

'  When  you  come  to  die,  all  the  trifles  which  now  vex  and  disquiet 
you,  will  seem  less  than  a  drop  of  a  bucket,  than  the  small  dust  of 
the  balance.  But  the  concerns  of  your  soul,  of  what  immense  im- 
portance will  they  appear  !  Why  should  they  not  now  assume  their 
real  weight  and  value  in  your  eyes?  Death  may  either  snatch  you 
away  suddenly,  or  be  preceded  by  such  violent  illness,  as  to  render 
you  incapable  of  reflection.  At  such  a  time,  how  delightful  will  it 
be,  to  be  able  to  lean  upon  Christ,  as  an  old  friend,  not  to  seek  him 

as  a  new  one  !     Oh,  my  dear ,  you  must  find  time  to  die ; 

why  will  you  not  find  time  to  prepare  for  death  ?  You  must  shortly 
be  in  heaven  or  in  hell !  must  feel  the  happy  consequence  of  being 
pardoned  and  accepted  in  Christ,  or  the  dreadful  consequence  of 
remaining  in  a  state  of  guilt,  and  condemnation.  "  There  is  now  no 
condemnation  to  those  that  are  in  Christ  Jesus — who  walk  not 
after  the  flesh,  but  after  the  Spirit" — who  "  mind  not  the  things  of 

1  2  Cor.  vi.  2.      Isaiah  lv.  6.     James  iv.  8.  2  Rom.  ii.  4. 


MEMOIR    OF    MARY    JANE    GRAHAM.  193 

the  flesh,  but  the  things  of  the  Spirit"— who  "  look  not  at  the  things 
which  are  seen  and  temporal,  but  at  the  things  which  are  unseen 
and  eternal"— who  "live  not  to  themselves,  but  to  him  who  died  for 
them,  and  rose  again" — who  have  "  their  conversation,  their  treas- 
ure, their  heart  in  Heaven."1 

•  Examine  yourself,  my  beloved ,  whether  you  answer  to 

this  character.  I  can  write  no  more  now,  but  as  long  as  I  continue 
in  the  flesh,  I  hope  T  shall  not  cease  from  time  to  time  to  remind 
you  of  these  things,  to  beseech  you  to  give  yourself  to  Christ. 

'  My  health  continues  much  as  when last  wrote.     I  suffer 

much  at  night,  as  I  can  never  lie  down  in  bed,  but  am  obliged  to  be 
propped  upright  in  an  easy  chair.  But  they  do  not  seem  to  consider 
me  now  in  any  immediate  danger,  and  if  no  sudden  attack  takes 
place,  they  seem  to  expect  that  I  shall  live  over  the  winter,  or  even 
some  time  longer.  All  this  is  very  uncertain  ;  but  I  hope  that  I  am 
willing  to  wait,  till  my  Saviour's  time  is  come  to  call  me  home  to 
himself.  He  doeth  all  things  well ;  and  I  may  truly  say,  that  he 
has  "  made  all  my  bed  in  my  sickness."  "  His  comforts  delight  my 
soul ;"  and  "  in  the  night  his  song  is  with  me,  and  my  prayer  to  the 
God  of  my  life  is"—"  Precious  Saviour !  Tender  Father !  Thou  will 
cast  out  none  that  come  to  thee." ' 

The  following  letter,  written  in  the  immediate  prospect  of  eternity, 
is  valuable,  as  an  exhibition  of  those  views  of  the  Gospel,  which 
will  alone  stay  the  soul  in  perfect  peace  at  that  awful  juncture.  It 
is  salvation,  rich,  free,  full,  finished— not  a  matter  of  uncertainty, 
dependent  upon  our  own  efforts  or  righteousness  ;  but  ordained, 
wrought  out,  and  applied  by  God— not  connected  with  faith,  re- 
pentance, and  love,  as  our  previous  fitness  for  the  reception  of  it; 
but  including  these  graces  as  component  parts  of  the  inestimable 
gift,  "  afore  prepared  of  God,  that  we  should  walk  in  them."2 

<  July  5,  1830. 

'  I  find,  my  beloved  friend,  that  in  death  no  past  good  works,  no 
holy  endeavors  or  desires  can  give  the  least  comfort,  except  as  evi- 
dences that  we  have  been  accepted  for  Christ's  sake.  My  sole  con- 
fidence is— that  I  have  cast  my  poor  guilty  soul  entirely,  and  with- 
out reserve,  on  the  free  mercy  of  God  in  Christ  Jesus  ;  casting  far 
from  me  every  other  hope.  My  good  works — where  are  they  ?  I 
can  remember  none.  They  are  too  poor  to  think  of  without  the 
profoundest  humiliation.  My  desires  and  endeavors— Oh,  my  dear 
friend,  I  feel  I  should  insult  my  holy  God,  by  even  naming  them. 
They  are,  indeed,  "coverings  too  narrow  for  any  one  to  wrap  them- 
selves in,'"3  at  the  moment  of  entering  into  the  presence  of  God. 
But  my  Saviour  hath  clothed  me  with  his  own  perfect  righteous 
ness,  and  I  wrap  myself  round  in  it  with  unspeakable  feelings  of 
security.  I  examine  it  on  every  side,  and  find  it  "  perfect  and  en- 
tire, wanting  nothing."     I  am  not  afraid  in  this  my  wedding  gar- 

»  Rom.  viii.  1,5.    2  Cor.  iv.  18;  v.  15.     Phil.  iii.  20.     Matt.  vi.  19—21. 
2  Eph  ii   10.  3  Isaiah  xxviii.  20. 

13 


194  MEMOIR  OF  MARY  JANE  GRAHAM. 

ment,  to  appear  even  before  the  King  of  kings.  I  think  I  hear  my 
Saviour  perpetually  saying  to  me — "  Not  for  thy  sake  do  I  this,  be 
it  known  unto  thee  ;  be  ashamed  and  confounded  for  thine  own 
ways."1  A  sinful  worm.  May  Jehovah,  my  righteousness,  my 
Tower  and  Strength,  my  Rock  of  defence,  my  Sun  and  my  Shield, 
my  complete  Salvation — Oh  may  he  be  your  God  and  Guide,  for- 
ever and  ever !' 

She  was  usually  favored  throughout  the  last  months  of  her  life 
with  a  remarkable  sense  of  the  divine  presence.  During  times  of 
extreme  agony,  '  Christ,'  she  said,  '  is  with  me,  "  touched  with  the 
feeling  of  mine  infirmities."  '2  Her  intercourse  with  God  at  this 
solemn  season,  while  it  was  most  intimate,  was  yet  most  hallowed. 
One  evening,  after  a  day  of  great  bodily  suffering,  her  cousin  went 
into  her  chamber  to  take  leave  of  her  for  the  night.  The  room  was 
darkened,  and  perfectly  quiet ;  and  the  state  of  her  soul  seemed  to 
accord  with  the  outer  tranquillity.  She  said — '  I  can  scarcely  speak 
to  you.  The  sense  I  have  of  the  presence  of  God  is  so  powerful, 
that  it  almost  overcomes  me.  He  has  often  manifested  himself  to 
me  ;  but  never  in  such  a  manner  as  this  night.  Indeed  I  feel  ready 
to  exclaim  with  Job — •"  I  have  heard  of  thee  by  the  hearing  of  the 
ear;  but  now  mine  eye  seeth  thee."'3  She  said  very  little  more, 
being  evidently  too  deeply  impressed  to  converse  ;  '  but' — her  cousin 
adds — '  I  shall  never  forget  that  night.' 

Yet  this  sacredness  offeeling  was  mingled  with  cheerful  delight. 
It  was  truly  Hooker's  'reverend  gayety'4 — '  Oh  !' — said  she  one  day 
to  a  friend — '  he  gives  me  to  speak  to  him  "  face  to  face ;"  and 
sometimes,  when  1  am  so  weak  that  I  cannot  utter  words,  his 
'•Spirit  helpeth  my  infirmities,  and  maketh  intercession  for  me  with 
groanings  that  cannot  be  uttered."5  I  love  to  feel  my  weakness, 
that  I  may  experience  "  his  strength  made  perfect  in  weakness."6 
T  delight  to  lie  low  before  him."1 

She  loved  to  speak  of  the  character  of  God.  Her  mind  ap- 
peared to  be  much  expanded  in  the  contemplation  of  his  unsearch- 
able nature  and  glorious  perfections.  'How  delightful1 — she  ob- 
served on  one  occasion — '  to  think,  that  "  God  is  light,  and  in  Him 
is  no  darkness  at  all."7  All  his  dispensations  are  light ;  and  though 
now  they  seem  dark  to  us,  hereafter  all  clouds  will  be  dispelled.'3 

Her  desires  for  a  clear  and  full  knowledge  of  God  were  most 
intense.  '  What1 — she  exclaimed  one  day, — '  are  ten  thousand 
worlds  compared  with  one  ray  of  the  knowledge  of  God  !'  The  ardor 
of  her  soul,  unsatisfied  with  former  manifestations,  was  continually 
stretched  out  for  higher  and  deeper  views  of  the  divine  glory.  She 
was  not  afraid  to  offer  that  prayer,  which  seems  scarcely  befitting 
an  archangel's  lips,  and  which  only  the  clear  warrant  of  the  Gos- 
pel preserves  from  the  stamp  of  presumption.  "I  beseech  thee; 
show  me  thy  glory."9     Often  did  she  entreat  her  minister  to  pray, 

1  Ezek.  xxvi.  32.  2  Hcb.  iv.  15.  3  Job  xiii.  5. 

*  See  Isaac  Walton's  Life.         5  Rom.  viii.  2t».  6  2  Cor.  xii.  9. 

1  1  John  i.  5.  9  See  John  xiii.  7.    1  Cor.  xiii.  12.     9  Ex.  xxxiii.  18. 


MEMOIR    OF    MARY    JANE    GRAHAM.  195 

that  more  might  be  revealed  to  her  in  this  world.  Nor  was  the  pe- 
tition unheard.  For,  in  reply  to  her  dear  mother's  question  a  day 
or  two  before  her  death,  her  answer  was — '  I  could  not  feel  happier.' 
The  concentration  of  all  her  thoughts  upon  eternity  was  pecul- 
iarly striking  and  edifying  to  those  around  her.  This  main 
concern  for  the  last  few  months  of  her  life  absorbed  her  entire  in- 
terest. Nothing  unconnected  with  it  seemed  to  possess  any  claim 
upon  her  attention.  The  engrossing  delights  of  intellectual  study 
were  relinquished  forever.  She  had  no  enjoyment  of  any  train  of 
conversation,  except  that  which  directly  led  her  mind  and  contem- 
plation heavenward.  Communion  with  God  was  the  one  object  of 
her  desire.  The  word  of  God  now  occupied  her  whole  attention. 
All  other  books — even  her  favorite  authors— Romaine,  Leighton, 
Milner, — seemed  comparatively  uninteresting.  This  heavenly  ab- 
sorption of  mind  is  finely  depicted  in  the  following  short  extract  from 
one  of  her  late  letters  to  a  friend. 

'  Stoke  Fleming,  Oct.  1,  1830. 
'My  dear , 

'Knowing  that  my  life  hangs  upon  a  thread,  I  dare  not  delay 
answering  your  letter:  I  pray  God  to  enable  me  to  speak  the  truth 
to  you  in  love,  and  to  dispose  you  not  to  think  me  '  your  enemy,  be- 
cause I  tell  you  the  truth.'  But  I  must,  as  long  as  I  continue  to 
live,  continue  to  urge  you  on  the  subject  of  religion.  I  speak  not 
now  willingly  on  any  other  subject ;  I  desire  to  have  no  more  to  do 
with  earthly  things,  but  to  turn  my  whole  joyful  expectation  to  that 
blessed  Saviour,  whom  I  believe  I  shall  soon  see  face  to  face,  through 
that  infinite,  undeserved  love  and  kindness  of  his,  which  has  taught 
me  to  put  my  whole  trust  in  him  for  salvation.' 

Connected  with  this  feature,  we  may  add,  that  she  seemed  so 
perfectly  weaned  from  the  world  as  scarcely  to  have  an  earthly 
wish.  Several  times  she  took  leave  of  her  beloved  relatives.  In 
parting  with  her  young  cousin  about  three  months  before  her  death, 
she  writes — '  I  have  not  one  earthly  care  or  wish  ;  for  even  my 
cares  for  her  are  now  all  cast  upon  God,  whose  tender  love  will,  I 
trust,  lead  her  all  her  life  long,  as  it  has  led  me.  She  is  going  one 
way,  and  T  shall  soon  depart  in  another  way ;  but  I  would  wait 
patiently.'  One  day  earnestly  recommending  a  friend  to  "cast  all 
her  care  upon  God" — she  gave  the  same  expression  of  her  mind — 
'  I  have  no  earthly  cares — no  earthly  wish.  But' — added  she — '  I 
have  spiritual  cares — spiritual  wants  ;  but  I  cast,  even  them  all 
upon  God.'  Christ  and  eternity  filled  up  the  whole  vacuum,  and 
left  nothing  else  to  be  desired. 

Resignation  to  the  will  of  God  was  prominently  marked  during 
her  illness,  and  was  to  her  the  source  of  much  heavenly  enjoyment. 
After  meditating  upon  her  Saviour's  words—"  My  meat  is  to  do  the 
will  of  him  that  sent  me,"1 — she  observed, — '  Though  /  cannot 

1   John  iv.  34. 


196  MEMOIR  OF  MARY  JANE  GRAHAM. 

now  do  the  will  of  my  heavenly  Father,  I  can  suffer  his  will.' 
She  looked  forward  with  great  calmness  to  a  protracted  life  of 
suffering,  when  the  medical  attendant  gave  his  judgment,  that  she 
might  probably  live  for  many  years,  but  would  never  regain  her 
health.  As  she  was  naturally  of  an  energetic  disposition,  ardent  in 
forming  and  executing  her  plans,  this  state  of  acquiescence  to  so 
inactive  a  life  appeared  manifestly  to  be  the  effect  of  divine  grace. 
Once  indeed  she  remarked  with  tears,  that  the  prospect  of  lying  on 
that  bed  for  many  years — of  seeing  her  friends  die  around  her,  and 
those  whom  she  loved  remove  away  (alluding  to  the  anticipated  re- 
moval of  the  rector's  family,  which,  however,  she  did  not  live  to  see) 
was  a  melancholy  thought.  But  the  passing  cloud  was  soon  dissi- 
pated, and  she  regained  her  usual  cheerfulness.  . 

The  same  warm  temper  of  love  to  the  Lord's  -people  that  hem 
distinguished  her  general  profession  was  ruling  to  the  last. 
Even  in  her  state  of  distressing  weakness,  she  could  not  be  satisfied 
without  seeing  some  of  them  around  her  bed,  that  she  might  enjoy 
sensible  communion  with  them.  However  weak  they  might  be  in 
faith,  or  low  in  condition,  her  heart  was  fervently  drawn  out  in 
union  with  them.  In  referring  to  some  refreshing  intercourse  with 
two  eminent  Christians — she  observed — 'How  good  my  gracious 
God  is  in  thus  sending  his  saints  to  commune  with  me  upon  those 
deep  and  precious  things  which  now  form  my  only  consolation — my 
"joy  and  the  rejoicing  of  my  heart !''  But' — added  she,  acknowledg- 
ing the  supremacy  of  her  heavenly  Friend — '  after  all,  His  presence 
is  the  only  unfailing  source  of  happiness.  "With  Him  is  the 
fountain  of  life ;  in  his  light  shall  we  see  light.'"1 

Her  vieivs  of  sin  were  deep.  Her  friend  observing  her  one 
morning  to  look  unusually  disturbed,  ventured  to  express  her  con- 
cern ;  when  she  remarked  with  a  look  that  could  not  be  forgotten — 
"  It  is  sin  that  hath  made  me  so.  I  have  passed  such  a  night  ! 
The  deep  solemnity  of  her  manner  precluded  any  further  inquiry. 
Yet  it  was  afterwards  discovered,  that  it  was  not  her  own  sin,  but 
that  of  a  dear  friend  that  had  so  acutely  pierced  her.  Of  herself 
she  observed,  on  another  occasion — '  Ever  since  I  have  known  my 
sins  to  be  pardoned,  they  have  cost  me  a  thousand  times  more  dis- 
tress than  before.  So  awfully  does  the  love  of  God,  in  pardoning, 
aggravate  their  guilt. 

The  expressions  of  her  deep  humility,  were  peculiarly  striking 
during  her  illness.  All  her  attainments  in  the  Christian  life  were 
never  thought  of,  but  as  dross  and  dung.  Her  sense  of  unprofitable- 
ness kept  her  low  in  the  dust,  while  the  recollections  of  faith,  ex- 
ercised in  habitual  application  to  the  blood  of  her  Redeemer,  upheld 
her  from  despondency.  When  her  minister  ventured  to  express  the 
advantage,  which  his  own  soul  had  derived  from  attendance  upon 
her,  she  exclaimed  with  vehemence — '  How  should  such  a  dead 
dog2  as  I  am  be  of  any  use  V     She  sometimes  seemed  as  if  she 

'  Psalm  xxxri.  9.  *  2  Sam.  xvi.  9. 


MEMOIR    OF    MARY     JANE    GRAHAM.  197 

could  scarcely  conceive  the  possibility  of  being  the  Lord's  instrument 
for  the  good  of  his  people,  while  at  the  same  time  she  continued  to 
employ  her  every  power  of  body  and  mind  in  their  service. 

This  self-abasing  apprehension  was,  however,  combined  with 
ardent  gratitude  to  God  as  the  author,  and  to  her  friends  as  the 
channel,  of  all  her  mercies.  Every  attention,  every  act  of  kind- 
ness from  her  parents  and  nurses,  excited  the  most  lively  emotions 
of  thankfulness.  Speaking  one  day  of  the  kindness  of  her  nurse, 
her  minister  observed, — '  But  oh  !  how  kind,  how  much  kinder  is 
Christ.''  'Yes' — she  replied — 'but  even  all  this  kindness  of  the 
creature  flows  to  me  through  his  love,  his  kindness.''  Thus  did  all 
her  earthly  comforts  receive  a  double  relish — thus  also  were  her 
bitterest  trials  sweetened  by  being  traced  up  to  their  divine  source, 
and  by  flowing  into  her  soul  through  the  delightful  channel  of  the 
mediation  of  her  Saviour. 

The  same  food  that  had  nourished  her  throughout  her  journey, 
continued  to  supply  strength  and  vigor  for  the  last  efforts.  Her 
Bible  was  more  invaluable  than  ever  to  her.  It  was  her  constant 
practice  before  she  went  to  resL,  to  repeat  a  text  to  her  beloved 
mother,  and  to  require  one  in  return — assigning  as  a  reason,  that 
she  might  have  them  to  think  upon  when  she  was  gone.1  She 
pursued  the  same  habit  of  scriptural  repetition  with  her  affectionate 
cousin — the  constant  attendant  upon  the  last  months  of  her  illness — 
adding  to  it  the  privilege  of  social  prayer,  except  when  attacks  of 
illness  prevented  it.  "Ask,  and  ye  shall  receive,  that  your  joy  may 
be  full"2 — was  her  favorite  text  to  the  last. 

As  in  health,  so  especially  in  her  last  sickness,  she  had  great 
delight  in  communion  with  the  Holy  Spirit.  She  used  to  address 
her  prayers  much  to  Him,  thought  much  of  his  Personality,  and 
found  the  contemplation  of  it  most  refreshing  to  her  soul.  She 
would  often  speak  with  comfort  of  her  experience  of  his  distinct  in- 
fluence upon  her  heart. 

Hymns  were  also  a  source  of  much  refreshment  to  her  soul.  She 
used  to  repeat  many  to  herself,  especially  during  the  night,  and 
was  thankful  to  the  last  to  have  them  repeated  to  her.  The  last 
that  her  cousin  read  to  her  two  days  before  her  death,  was  one  by 
Madame  de  Fleury,  beginning — 

'  Ye  angels,  who  stand  round  the  throne,'  &c. 

and  Gambold's  beautiful  hymn, 

'  That  I  am  thine,  my  Lord  and  God,'  &c. 

was  a  great  favorite.  Cowper  and  Toplady  also  were  a  source  of 
great  delight  to  her. 

i  A  few  months  before  her  death,  she  presented  her  little  Bible  to  her  mother,  having 
obtained  from  her  the  assurance  that  she  would  read  a  chapter  every  day  with  prayer. 
In  order  to  keep  the  promise  in  mind,  if  the  precious  treasure  was  at  any  time  out  of 
reach,  she  would  playfully  ask  for  it, '  You  know,  dearest  mother,  it  is  not  mine  now,  but 
do  you  lend  it  to  me  while  I  am  here.'  •  John  xvi.  24 


198  MEMOIR    OF    MARY    JANE    GRAHAM. 

She  expressed  to  her  minister  her  strong  desire  .to  receive  the 
sacrament,  the  mention  of  which  had  been  refrained  by  her  friends 
on  account  of  her  great  weakness  and  sudden  attacks  of  violent 
pain.  She  feared,  however,  that  she  had  too  long  neglected  it,  and 
could  not  be  satisfied  without  the  refreshment  of  this  holy  ordi- 
nance. When  speaking  of  it  before  the  administration — she  said 
— 'Oh!  I  desire  a  full  communion.  I  long  to  see  as  many  as 
possible  of  the  dear  children  of  God  to  partake  with  me  of  this 
blessed  ordinance.'  She  expected,  as  she  was  justly  warranted  to 
do,  a  rich  blessing  in  the  fulfilment  of  the  last  command  of  her 
dying  Lord.  Nor  was  she  disappointed.  Twice  she  received  the 
sacred  emblems  from  the  hands  of  the  venerable  rector  of  the  parish 
(since  departed  to  his  rest) ;  and  in  the  following  affecting  letter, 
written  in  pencil  with  great  difficulty  immediately  after  one  of  these 
occasions,  she  expressed  to  him  her  grateful  acknowledgment  of  the 
consolations  which  he  had  instrumentaily  imparted  to  her  soul. 

1  My  dear  Sir, 

'  I  thank  you  very  affectionately  for  the  comfort  I  have  received 
to-day  through  your  means.  "When  I  saw  you,  I  regretted  that.  I 
could  not  tell  you  so  myself.  But  it  is  the  Lord,  who  hath  both 
dulled  your  power  of  hearing,  and  weakened  my  power  of  speak- 
ing; and  he  does  it  with  both  of  us,  to  warn  us  gently,  that  these 
frail  bodies  must  soon  be  quite  taken  to  pieces,  and  lie  till  we  are 
"  clothed  upon"  with  'c  a  body  like  unto  His  glorious  body."  It 
will  give  you  pleasure  to  know,  that,  while  you  administered  the 
bread  and  wine.  I  was  enabled  to  cast  my  whole  soul  as  a  miserable 
sinner  on  the  free  mercies  of  Him,  who  died  that  we  might  live; 
and  to  rejoice  in  the  thought  of  our  meeting  ere  long,  through  the 
same  free  grace,  at  the  marriage  supper  of  the  Lamb. 

'I  wished  to  write  these  few  lines  to  explain  my  own  feelings  to 
you  ;  for  my  dear  mamma,  in  her  anxious  love,  so  much  fears  my 
seeing  one,  to  whom  she  thinks  I  could  not  talk  without  exertion, 
that  I  fear  it  had  never  been  properly  explained  to  you,  that 
though  I  feel  unable  to  talk  to  you,  I  should  be  most  happy  to 
listen  to  you. 

'Accept,  my  dear  sir,  the  Christian  love  and  thanks  of  your 
truly  and  gratefully  attached 

'  Mary  Graham.' 

The  support  which  was  vouchsafed  to  her  in  the  midst  of  her 
intense  bodily  suffering,  was  such  as  might  have  been  expected 
from  the  known  and  tried  faithfulness  of  her  God.  Such  was  her 
enjoyment  at  some  seasons  of  agony — that  her  '  pains,'  as  she  said 
on  one  occasion,  "  were  sweeter  than  honey  or  the  honeycomb." 
At  one  of  her  times  of  distress  she  remarked — '  I  am  a  child  lying 
in  the  arms  of  Christ,  and  he  treats  me  with  more  than  a  mother's 
tenderness.'    Truly,  indeed,  was  she  ':  strengthened  with  all  might, 


MEMOIR    OF    MARY    JANE    GRAHAM.  199 

according  to  the  glorious  power  of  God,  unto  all  patience  and  long- 
suffering'  with  joy/illness."1 

It  is  almost  needless  to  add  as  the  concluding  article  of  detail — 
that  the  sting-  of  death  teas  removed  from  her. 

'It  is  not  death  to  me,' — she  would  say — 'Jesus  hath  tasted 
death  for  me,  and  hath  drunk  up  all  its  bitterness.'  The  pros- 
pect of  eternity  was  entirely  divested  of  its  terrors,  and  beamed 
with  the  bright  anticipation  of  everlasting  joy.  We  may  take  the 
following  glowing  view  of  her  hopes,  given  for  the  conviction  of 
one  of  her  young  friends. 

'  Aug.  7,  1830. 
'  I  am  going  to  mention  a  sentence  in  your  letter  which  grieved 
me  ;  not  as  it  regards  myself,  but  as  it  leads  me  to  fear,  that  you 
are  not  fully  acquainted  with  those  things,  which  can  afford  real 
and  solid  satisfaction  on  a  near  view  of  death.  You  speak  of  feel- 
ing satisfaction  in  death,  as  it  affords  a  cessation  from  all  pain. 
Dearest  ,  did  you  remember  at  the  time,  that  death  is  some- 
thing more  than  a  cessation  ? — that  it  is  an  entrance  into  an  eter- 
nal world,  and  that  to  those  who  "have  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb,"  this  is  an  entrance 
into  eternal  glory  ?  Bear  with  me,  while  I  tell  you  from  my  own 
actual  experience,  what  it  is  that  ransomed  sinners  rejoice  in  at  the 
approach  of  death :  I  have  stood  lately  more  than  once  on  the  very 
brink  of  eternity,  and  thought  myself  on  the  point  of  taking  the 
awful  step.  This  makes  heaven  and  earth,  temporal  and  eternal 
things,  appear  in  their  strong  and  true  point  of  contrast.  And  now 
that  I  am  called  back  to  the  things  of  time  for  a  little  longer,  if  I 
can  be  of  the  least  use  to  one  of  my  fellow-sinners  and  sufferers 
here,  I  shall  not  regret  the  delay.  It  is  not  the  cessation  from  pain, 
that  can  make  Christians  view  the  approach  of  death  with  satis- 
faction. For,  believe  me,  they  have  not  one  pain  too  many.  Not 
that  they  love  pain,  or  are  not  glad  to  be  freed  from  it,  when  the 
Lord  pleases.  But  they  know  that  every  one  of  their  sufferings  is 
necessary  and  good  for  them,  and  that  they  come  from  the  hand  of 
a  kind  and  tender  Father.  They  are  willing  to  bear  as  much 
pain  as  His  love  sees  fit  to  inflict.     Their  pains  are  very  sweet  to 

them,  as  they  come  from  Him.     And,  O  dearest ,  could  you 

know  how  he  "  strengthens  them  upon  the  bed  of  languishing,  and 
how  he  makes  all  their  bed  in  their  sickness  ;"2  you  would  almost 
envy  them  even  their  pains,  sweetened  as  they  are  by  "  the  peace 
of  God  which  passeth  all  understanding."  Wherein  do  they  re- 
joice ?  In  the  hope  of  being  "  forever  with  the  Lord  !"  of  seeing 
him,  "whom  having  not  seen,  they  have  loved  ;  in  whom,  though 
now  they  see  him  not,  yet,  believing,  they  rejoice  with  joy  unspeak- 
able and  full  of  glory."3    Oh  !  to  behold  this  "King  in  his  beauty," 

1  Colossians  i.  11.  2  pSalm  xli.  3.  3  1  Peter  i.  8. 


200  MEMOIR    OF    MARY    JANE    GRAHAM. 

and  beholding — to  be  transformed  into  his  glorious  likeness  !'  and 
then  to  cease  from  sin ! — this,  this  is  the  blessed  cessation  after 
which  real  Christians  pant.  To  love  their  holy  and  reconciled 
God  without  any  coldness  or  unfaithfulness;  to  offend  him  no  more 
by  one  unholy,  or  rebellious,  or  selfish,  or  unbelieving  thought ;  to 
be  pure  as  he  is  pure;  to  be  "without  spot,  or  wrinkle,  or  any  such 
thing ;"  and  then  to  praise  Him,  to  give  him  glory,  and  to  cast  our 
blood-bought  crowns  at  his  feet,  through  the  counties  ages  of  eter- 
nity !     Pray,  my  beloved ,  that  in  the  hour  of  death  you  may 

be  so  filled  with  these  causes  of  joy,  that  the  mere  escape  from  a 
few  bodily  pains  may  seem  not  worthy  to  be  mentioned  in  the  com- 
parison. The  Bible  tells  you,  that  "  except  you  be  born  again, 
you  cannot  see  the  kingdom  of  God."  and  that  "  if  any  man  be  in 
Christ  Jesus,  he  is  a  new  creature,  old  tilings  have  passed  away, 
behold  all  things  are  become  new."2  Examine,  I  beseech  you, 
whether  you  have  undergone  that  mighty  change  in  all  your 
views,  tempers,  and  sentiments,  which  these  expressions  imply.  If 
you  die  without  being  born  again,  and  made  a  new  creature  in 
Christ  Jesus,  I  shall  never  meet  you  in  heaven  ;  for  God,  who  can- 
not, lie,  hath  said  it.  But  pray,  pray,  oh  pray  to  him,  that  he  would 
thus  convert  your  heart.  He  will  hear  and  answer  you.  There  is 
nothing  else  worth  living  for,  but  that,  living  or  dying,  you  may  be 
the  Lord's.     May  this  be  your  happy  case  !' 

She  would  sometimes  speak  of  herself  as  a  disembodied  spirit :  as 
if  she  realized  in  the  fullest  perception  and  assurance,  her  entrance 
into  the  world  of  blessedness.  Her  frequent  reference  to  her  depar- 
ture was  in  calm  composure — like  making  preparation  for  a  short 
journey,  or  a  temporary  absence.  At  other  times  it  was  in  joyful 
hope.  On  one  occasion — six  months  before  her  death — when  she 
was  thought  to  be  dying,  she  unexpectedly  revived,  and,  seeing  her 
weeping  friends  around  her,  asked  her  dear  mother  why  they  were 
all  in  tears — adding  with  great  animation — '  Do  you  think  that  I 
shall  be  with  Jesus  to-morrow  V  At  another  of  these  times,  she  ex- 
claimed— '  If  the  Lord  should  come  and  take  me  this  night — but, 
oh  ! — that  is  too  much  to  hope  for.'  After  a  violent  attack  of  cough- 
ing and  spasm,  a  friend  observed — '  I  fear  you  suffer  much.'  '  Oh, 
no  !' — she  replied — '  I  delight  to  feel  the  pins  of  the  tabernacle  taking 
out.'  She  burst  into  tears,  when  a  physician  who  occasionally  saw 
her,  informed  her,  that  the  disease  had  not  made  the  progress  which 
he  had  supposed.  This,  however,  was  but  a  momentary  feeling. 
For,  upon  her  mother's  remind  higher — that  she  was  only  not  quite 
so  near  home  as  she  had  expected,  she  replied — '  Oh,  no!  this  is 
wrong;'  dried  up  her  tears,  and  returned  to  her  usual  serenity  and 
cheerfulness.  Writing  to  one  of  her  friends  in  reference  to  a  be- 
loved saint,  who  had  died  in  the  triumph  of  the  Gospel,  she  re- 
marked— '  Well ;  I  shall  have  one  friend  more   to  welcome  me, 

1  Isaiah  xxxiii.  17.     1  John  iii.  2.  2  John  iii.  5.     2  Cor.  v.  17. 


MEMOIR    OF    MARY    JANE    GRAHAM. 


201 


when  the  Lord's  lime  shall  come  to  "  administer"  to  me  also  "  an 
entrance  into  his  everlasting  kingdom."     "  Oh,  blessed  hope  !  happy 
sinners !  saved  by  the  blood  of  Jesus."     Then  she  adds  this  affec- 
tionate exhortation,  'Oh,  my  dear,  my  beloved  friend,  1  charge  you 
so  to  devote  yourself  to  the  Lord,  that  «  the  full  assurance  of  hope 
may  cheer  you  now,  and  at  the  hour  of  death.'     Upon  receiving  the 
intelligence  of  the  sudden  death  of  another  Christian  friend,  she  ex- 
claimed—'  I  have  heard  the  good  news.     She  has  rent  the  veil  at 
once.     Mine  is  taking  down  piece  by  piece.     By  and  by  I  shall 
find  a  chink  large  enough  to  get  out  of;  like  a  bird  confined  in  a 
cage,  and  fluttering  about  to  extricate  itself  in  vain,  till  at  last  the 
door  being  open,  the  happy  prisoner  wings  its  flight  towards  hea- 
ven.'    There  might  probably  be  an  occasional  mixture  of  infirmity 
in  these  intense  desires  for  her  home.     It  is  indeed  the  dictate  of 
Christian  wisdom  to  prefer  the  gain  of  death.     But  it  is  equally  the 
part  of  Christian  obedience  to  embrace  the  service  of  life ;  and  the 
desire  to  depart,  so  far  as  it  is  not  subjugated  to  the  readiness  to 
wait,  partakes  of  the  nature  of  self-will  more  than  of  holy  affections. 
Generally,  however,  the  ardency  of  her  desires  appeared  to  be  sub- 
dued to  a  resignation  to  the  Divine  will.     Thus  in  reference  to  her 
dissolution  she  writes  to  the  aged  minister,  who,  during  her  resi- 
dence in  London,  had  been  the  means  of  communicating  estab- 
lished peace  to  her  soul—'  Blessed  be  my  all-sufficient  Saviour,  that, 
accepted  in  Him.  a  few  months  more  or  less  can  make  no  great 
difference  :  "  Neither  life  nor  death  can  separate  us  from  his  love. 
On  one  occasion,  after  expressing  her  earnest  longing  to  depart,  she 
checked  herself  and  added—'  But  lam  willing  to  sit  here  a  hun- 
dred or  a  thousand  years,  if  it  be  the  will  of  God: 

Her  mind  maintained  its  vigorous  character  in  the  midst  ol  her 
protracted  sufferings.  The  subjects  of  her  conversation  were  usually 
of  a  highly  interesting  character.  She  would  often  speak  with 
considerable  clearness,  combined  with  deep  humility,  of  the  more 
mysterious  parts  of  revelation,  such  as  the  distinct  Persons  of  the 
Holy  Trinity  ;  the  person  and  glory  of  Christ :  the  ministry  of  an- 
gels ;  the  state  of  separate  spirits;  the  prospects  of  the  Church  of 
Christ.  It  is  much  to  be  regretted  that  no  particular  details  of  these 
conversations  are  preserved.  The  resurrection  and  future  glory  of 
the  body  were  favorite  subjects  with  her.  She  delighted  to  dwell 
upon  1  Cor.  xv.  '  What  a  wonderful  change'— she  observed  on  one 
occasion— '  takes  place  in  nature  in  the  acorn,  which  from  so  small 
and  insignificant  a  seed  afterwards  expands  and  grows  into  a  noble 
tree  the°glory  of  the  forest !  What  a  remarkable  transformation 
also'  is  that  of  the  caterpillar,  which,  after  having  been  changed 
into  apparently  dead  matter,  at  the  appointed  time  bursts  its  shell, 
and  becomes  a  beautiful  winged  insect !  Had  we  not  witnessed 
such  changes,  we  should  not  have  believed  them  possible.  But 
having  seen  them  in  nature,  shall  we  doubt  the  possibility  of  that 


>  Rom.  viii.  38,  39. 


202  MEMOIR    OF    MARY    JANE    GRAHAM. 

great,  change,  which  will  take  place  at  the  resurrection  day,  when 
"this  vile  body  shall  be  fashioned  like  unto  the  glorious  body"  of 
our  Lord  V1 

For  a  short  time,  however,  before  her  death,  the  enemy  was  per- 
mitted to  harass  her  soul,  and  her  lively  apprehensions  of  the  Gos- 
pel were  occasionally  obscured.  At  one  of  these  times  she  said  to 
her  minister,  '  Christ  is  not  so  precious  to  me  as  he  deserves.'  '  No,' 
— it  was  replied — '  he  is  so  to  none.1  '  But' — she  added — '  he  "  feeds 
me  with  food  convenient  for  me,"  though  I  do  not  experience  those 
spiritual  enjoyments  I  so  ardently  long  for.'  Of  a  distressing  season 
of  temptation  which  happened  about  this  time,  her  minister  writes 
— '  I  shall  never  forget  the  state  of  her  mind.  It  seemed  as  if  "  a 
horror  of  great  darkness  had  fallen  upon  her."2  'Oh' — she  said — 
'I  cannot  pray ;  lean  only  utter  words.  It  is  mere  wind.'  She 
earnestly  called  upon  me  to  strengthen  her,  by  repeating  the  prom- 
ises of  the  Gospel.  God  at  that  time  seemed  to  give  me  words. 
For  when  I  scarcely  knew  what  to  say,  words  of  effectual  consola- 
tion were  put  into  my  mouth.  Once  in  her  impatience  to  hear  the 
word,  she  exclaimed — '  Oh.  say  something  to  me  from  God — whether 
a  word  of  comfort  or  reproof.'  I  think  of  that  proverb — "The  full 
soul  loatheth  the  honeycomb ;  but  to  the  hungry  soul  every  bitter 
thing  is  sweet?'3  At  these  times  of  "needful  heaviness,  through 
manifold  temptations,"  while  "walking  in  darkness,  and  having  no 
light,"  she  was,  however,  manifestly  enabled  to  "trust  in  the  name 
of  the  Lord,  and  to  stay  upon  her  God."4  She  could  not  enjoy  the 
full  manifestation  of  her  God,  which  she  had  known  in  times  past 
— '  Yet  though' — she  said — '  I  cannot  love  God  with  that  warmth 
which  I  so  earnestly  desire,  I  can  act  faith  upon  Him.'  She  com- 
plained much  of  deadness  in  prayer.  Yet,  her  faith  was  in  exer- 
cise, upholding  her  soul  upon  the  sure  word  of  promise,  that  her 
Lord  would  ret  urn  to  her  in  his  own  best  time.  She  would  at  such 
seasons  cheer  her  soul,  by  repeating  suitable  promises.  "  When  the 
poor  and  needy  seek  for  water,  and  there  is  none,  and  their  tongue 
faileth  them  for  thirst,  I  the  Lord  will  hear  them  ;  I  the  God  of 
Jacob  will  not  forsake  them."5  On  this  encouraging  promise  she 
rested  in  one  of  her  seasons  of  distress  and  desertion.  At  another 
time  she  would  say — "  Rejoice  not  against  me,  O  mine  enemy  : 
when  I  fall,  I  shall  arise ;  when  I  sit  in  darkness,  the  Lord  shall  be 
a  light  unto  me."6  And  again — "  The  Lord  my  God  shall  en- 
lighten my  darkness."7  At  these  times  of  trial,  the  book  of  Canti- 
cles was  much  upon  her  mind.  "  By  night  I  sought  my  Beloved, 
but  I  found  him  not.''  Then  she  added — '  but  I  sought  not  in  vain.' 
She  appeared  to  be  at  this  time  much  enlivened  in  speaking  of  her 
Saviour  as  represented  under  the  figure  of  the  bridegroom.  '  He 
loves  us  to  such  a  degree,  that,  he  seeks  after  us ;  he  desires — he 
delights  in  us' — all  which  is  to  be  seen  in  this  wonderful  portion  of 

>  Phil.  Hi.  21.  2  Genesis  xv.  12.  3  Prov.  xxvii.  7. 

4  1  Peter  i.  6.  with  Isaiah  1.  10.  5  Isaiah  xli.  17. 

«  Micah  vii.  8.  '  Psalm  xviii.  28. 


MEMOIR    OF    MARY    JANE    GRAHAM.  203 

Scripture.  At  another  of  these  times  she  remarked,  that  often  in 
the  experience  of  the  Lord's  servants,  a  season  of  darkness  had  pre- 
ceded some  special  manifestation  of  his  love.  Thus,  as  she  observed. 
1  Jacob  wrestled  a  whole  night ;  and  it  was  not  until  the  daybreak 
that  the  angel  revealed  himself.1  Thus  for  a  while  our  Lord  seemed 
to  disregard  the  cry  of  the  Canaanitish  woman  ;  but  the  "  trial  of 
her  faith  was"  eventually  ':  found  to  praise,  and  honor,  and  glory.''2 
Thus  also  the  disconsolate  state  of  the  disciples  in  their  journey  to 
Emmaus  was  the  prelude  and  harbinger  of  a  blessed  display  of  their 
Master's  light  and  love.'3 

The  dark  clouds  which  "  for  a  small  moment"4  had  been  per- 
mitted to  spread  themselves  over  her  soul,  were,  however,  shortly 
dispelled ;  and  "  at  evening  time  it  was  light."5  Her  extreme 
weakness  indeed  prevented  her  utterance  ;  but  the  few  words  that 
could  be  gathered  from  her,  were  descriptive  of  the  peace  and  joy 
that  reigned  within.'  '  My  weakness,'  she  said,  '  reposes  on  his 
strength — my  folly  on  his  wisdom.'  When  her  minister,  in  allusion 
to  her  late  painful  exercises,  observed,  '  God  was  "  leading  her  by 
the  right  way  to  the  city  of  habitation,"  '  she  replied,  '  Oh  !  yes — 
but  how  different  is  the  case  of  those,  who  "wander  in  the  wilder- 
ness in  a  solitary  way,  and  find  no  city  to  dwell  in  !" ?6  In  the  last 
visit  of  this  beloved  attendant,  she  said  to  him,  '  God  is  the  rock  of 
my  salvation.'  Then  speaking  of  her  being  detained  in  her  earthly 
tabernacle,  she  added,  '  It  is  a  comfort  to  think  that  "  Christ  has  the 
keys  of  death  and  hell."7  All  is  well.  May  God  be  with  you 
during  the  remainder  of  your  pilgrimage  !  I  can  only  lie  as  an  in- 
fant in  the  hands  of  God." 

Her  bodily  sufferings  at  the  last  period  were  most  severe,  arising 
from  a  complication  of  diseases.  Her  lungs,  which  had  been  sup- 
posed to  be  sound,  were  discovered  after  her  death  to  have  bflfen 
fatally  diseased.  Her  heart  also  was  found  to  be  enlarged.  Her 
weakness  and  inability  to  recline  for  so  many  weeks,  produced 
dropsy  in  her  feet  and  legs.  This  was,  however,  from  time  to  time 
relieved  by  incision.  Her  life  terminated  at  last  by  a  rapid  mortifi- 
cation in  one  of  her  legs.  The  last  day  of  her  life  was  a  day  of 
intense  agony.  She  was  obliged  to  take  doses  of  opium,  which 
before  she  could  not  touch,  so  that  the  day  and  night,  till  she 
expired,  were  passed  in  a  cloze,  or  in  the  most  violent  suffering.  A 
few  words  only  were  preserved  at  this  affecting  crisis.  A  day  or  two 
before  her  death,  she  cried,  '  Come,  Lord  Jesus,  come  quickly ; 
"  nevertheless  not  my  will,  but  thine  be  clone." '  At  another  time, 
speaking  of  "  the  glory  that  shall  be  revealed,"  she  exclaimed, 
"  Eye  hath  not  seen,  nor  ear  heard  ;  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him."3  Alluding  to  those  who  watched  by  her  side,  she  said, 
1  What  a  comfort  that  we  are  not  watching  alone !     "  He   that 

i  Canticles  iii.  1.     Genesis  xxxii.  24,  25.        2  Matthew  xv.  22—28,  with  1  Peter  i.  7. 
3  Luke  xxiv.  17—34.  4  Isa.  liv.  7.  5  Zech.  xiv.  7. 

s  Psalm  cvii.  7,  with  4.  »  Rev.  i.  18.  8  i  Cor.  n.  9. 


204  MEMOIR    OF    MARY    JANE    GRAHAM. 

keepeth  Israel  shall  neither  slumber  nor  sleep.'"1  Then  again, 
shortly  after,  "  I  know  whom  I  have  believed.1'2  Then  again,  in  a 
moment  of  excruciating  suffering,  to  her  mother, '  Pray  for  me,  that, 
my  patience  may  not  fail  me  at  the  last.'  The  last  words  she  was 
heard  to  utter  before  her  death  in  a  moment  of  deep  agony,  were, 
'  I  am  come  into  deep  waters  ;  O  God  my  rock,  "  hold  thou  me  up, 
and  I  shall  be  safe." '  The  next  morning,  on  Friday,  December  10, 
1830,  without  a  sigh  or  struggle,  she  entered  into  her  eternal  rest. 
Thus  upheld  by°the  good  hope  of  the  Gospel — thus  having  dis- 
played in  lovely  concord  the  diversified  graces  of  the  Christian  pro- 
fession— thus  having  been  abundantly  refreshed  by  the  consolations 
of  Christ — this  blessed  sufferer — this  ransomed  sinner — this  victori- 
ous believer  fell  asleep  in  the  arms  of  her  Saviour  and  her  God. 
She  heard,  and  gladly  obeyed  the  call  of  her  Lord,  "  '  Come  up 
hither."     Lay  down  the  cross,  and  take  the  crown.' 

"To  HIM  THAT  OVERCOMETH  WILL  I  GRANT  TO  SIT  WITH 
ME  IN  MY  THRONE,  EVEN  AS  I  ALSO  OVERCAME,  AND  AM  SET 
DOWN    WITH    MY    FATHER    IN    HIS    THRONE."3 

1  Psalm  cxxi.  4.  2  2  Timothy  i.  12.  3  Rev.  iii.  21. 


CHAPTER    VII. 


REMARKS. 

The  writer,  in  bringing  this  interesting  sketch  to  a  close,  ventures 
to  crave  further  indulgence  of  his  reader,  in  drawing  out  a  few  points 
of  important  and  suitable  application. 

I.  The  review  of  Miss  Graham; 's  painful,  though  temporary, 
apostasy  marks  the  great  moment  of  being  well-grounded  in  the 
elementary  principles  of  the  Gospel.  A  few  hints  may  be  here 
suggested  to  the  inquiring  and  serious  mind.  First,  the  danger  of 
a  cavilling  temper.  Here  lurks  the  first  rising  of  the  spirit  of 
infidelity.  Miss  Graham's  natural  character  was  especially  open  to 
this  temptation.  Indeed,  this  is  the  fleshly  indulgence  of  every 
intellectual  mind  undisciplined  by  the  principles  of  the  Gospel.  It 
gratifies  the  love  of  distinction.  It  is  the  worship  of  self,  that  worst 
idol,  that  most  subtle  enemy  of  vital  religion.  "  Vain  man  would 
be  ivise,  though  man  be  born  like  a  wild  ass's  colt"1  is  the  inspired 
and  pointed  illustration  of  the  folly  and  littleness  of  this  natural 
principle  of  the  heart.  Solid  satisfaction  and  rest  in  the  scriptural 
revelation  will  only  be  found  in  cultivating  what  Calvin  wisely 
calls,  'a  kind  of  learned  ignorance,'2  a  well-instructed  contentment 
to  be  ignorant  of  what  God  has  forborne  to  declare.  But  to  begin 
with  the  speculative  instead  of  the  practical  truths  of  revelation,  and 
to  insist  upon  an  explanation  of  its  difficulties,  as  a  pre-requisite  to 
the  acknowledgment  of  its  authority,  and  personal  application  of 
its  truths — this  spirit  resists  faith,  the  appointed  medium  of  divine 
light ;  and  thus  gives  to  infidelity  all  its  force,  and  leaves  the  heart 
the  unconscious  victim  of  its  own  delusions.  The  more  we  are 
disentangled  from  speculative  inquiries,  and  occupied  in  the  pursuit 
of  scriptural  truth,  the  more  settled  will  be  our  conviction  of  the 
genuineness  of  the  testimony,  and  our  consequent  enjoyment  of  its 
privileges.  Let  us  not,  therefore,  trifle  with  temptation,  by  suffering 
the  objections  of  a  cavilling  infidelity  to  "  lodge  within  us."     Let  us 

1  Job  xi.  12. 
2  Instit.  Book  ii'i.  chap.  xxi.  §  2.  In  a  subsequent  allusion  to  the  subject,  he  justly 
denominates  the  eager  appetite  for  hidden  knowledge  to  be  '  a  species  of  madness,'  c. 
xxiii.  §  8.  In  the  same  spirit  our  admirable  Hooker  remarks — '  Dangerous  it  were 
for  the  feeble  brain  of  man  to  wade  far  into  the  doings  of  the  Most  High  ;  whom,  although 
to  know  be  life,  and  joy  to  make  mention  of  his  name,  yet  our  soundest  knowledge  is,  to 
know  that  we  know  him  not  as  indeed  he  is,  neither  can  know  him  ;  and  our  safest  elo- 
quence concerning  him  is  our  silence,  when  we  confess  without  confession,  that  his  glory 
is  inexplicable,  his  greatness  above  our  capacity  and  reach.  He  is  above  and  we  upon 
earth,  therefore  it  behooveth  our  words  to  be  wary  and  few.'  And  again — '  That  little 
(of  the  law  of  the  Divine  Government)  which  we  darkly  apprehend,  we  admire ;  the 
rest  with  religious  ignorance  we  humbly  and  meekly  adore.'     Book  i.  §  2. 


206  MEMOIR    OF    MARY    JANE    GRAHAM. 

instantly  bring  them  to  the  test  of  conscience,  "to  the  law  and  to 
the  testimony."1  Thus  let  us  "resist  the  devil,  and  he  will  flee 
from  us."2 

Secondly — we  would  inculcate  an  implicit  faith  in  the  divine 
record.  And  here  we  trace  the  source  of  all  the  sin  and  misery, 
that  have  deluged  the  world  for  nearly  six  thousand  years.  God's 
unchangeable  declaration — "  Thou  shalt  surely  die" — was  diluted 
to  an  uncertainty.3  Thus  when  confidence  in  the  word  of  God  was 
weakened,  Satan's  lie  easily  prevailed.  On  the  other  hand,  how 
fully  did  Miss  Graham's  unreserved  reliance  on  the  promise — -"  Ask, 
and  it  shall  be  given  you" — recover  her  fine  mind  to  its  true  posi- 
tion ;  intrenched  upon  the  supreme  authority  of  Scripture  ;  prostrate 
in  a  sense  of  her  ignorance;  honoring  her  God,  and  honored  by 
him,  in  a  trembling  reverential  submission  to  his  word  !4  How 
many  cavilling  questions  arise  in  the  defect  of  this  spirit !  The 
difficulties  which  cannot  be  presently  explained  are  considered 
reasonable  grounds  for  unbelief.  Man  under  the  pretence  of  a  desire 
to  satisfy  his  doubts,  rebels  against  what  he  does  not  understand, 
and  begins  to  "reply  against  God."5  But  in  fact  we  want  not  more 
light,  but  more  humility.  Herein  consists  the  important  difference 
between  the  caviller  and  the  sincere  inquirer.  The  one  questions, 
speculates,  and  is  dissatisfied.  The  other,  in  the  consciousness  of 
his  "  blindness,"  is  willing  to  be  "  brought  by  a  way  that  he  knew 
not,  and  to  be  led  in  paths  that  he  had  not  known."6  He  follows 
under  the  guidance  of  the  Spirit  of  Truth,  like  his  father  Abraham 
under  the  direction  of  Providence,7  step  by  step  in  implicit  faith. 
He  asks  not— "How  can  these  things  be  ?3  But — "  Thus  saith  the 
Lord"  determines  all  his  difficulties  without  gainsaying.  And  this 
practical  acknowledgment  of  the  supremacy  of  Scripture  is  the  just 
demand  of  God.  We  must  not,  according  to  the  principles  of 
Neology,  degrade  the  authority  of  his  word,  by  subjecting  it  to  trial 
at  the  bar  of  reason.  We  must  not  descend  from  our  high  vantage 
position  of  faith,  to  the  lower  ground  of  disputation.  This  inversion 
of  the  respective  offices  of  reason  and  faith  casts  down  God  from  his 
throne,  and  turns  our  light  into  darkness.  Reason  must  indeed  be 
exercised  in  examing  the  credentials  of  the  revelation  ;  for  to  re- 
ceive an  unauthenticated  testimony  is  credulity,  not  faith;  and 
scepticism  is  less  culpable  than  unwarranted  belief.  But  the  creden- 
tials being  once  established,  we  are  bound  to  receive  its  contents 
with  the  most  implicit  submission.  Having  once  therefore  admitted 
the  divine  claim  of  Scripture,  we  must  yield  to  it  our  unreserved 
homage.  The  question'  is  not— ' What  thinkest  thou?'— but— 
"Howreadest  thou?"9  This  is  the  humility  of  faith— the  child- 
like spirit  of  the  Gospel — the  evidence  of  the  conversion  of  the  heart 
to  God.     "  Whosoever  shall"  thus  "  humble  himself  as  a  little  child, 

1  Is*-  viii-  20.  2  james  iv.  7.  3  Gen.  ii.  17 ;  iii.  3. 

4  See  chap.  ii.  and  comp.  Isaiah  lxvi.  2.  s  Rom.  ix.  SO. 

6  Isaiah  xlii.  10.  7  Heb.  xi.  8.  8  j0hn  iii.  9. 

9  Luke  x.  26. 


MEMOIR    OF    MARY    JANE    GRAHAM.  207 

the  same  is  greatest  in  the  kingdom  of  heaven."1  The  enriching 
light  of  heavenly  teaching  dispels  many  difficulties  of  the  reasoning 
mind.  "  If  the  eye  be  single,  the  whole  body  shall  be  full  of  light."3 
l-  Sitting  with  Mary  at  Jesus'  feet,"  and  "  learning  of  our  meek  and 
lowly"  teacher,  we  "shall  find" — instead  of  uncertainty,  confusion, 
and  wretchedness — "  rest  unto  our  souls." 

Thirdly — we  would  impress  the  importance  of  a  solid  experi- 
ence of  the  power  of  the  Gospel  upon  the  heart.  When  the  objec- 
tions against  Christianity  are  fairly  answered,  the  main  hindrance 
to  its  reception  yet  remain.  There  is  a  strong  connection  between 
the  speculative  principle  of  infidelity,  and  the  "evil  heart  of  unbe- 
lief.'"4 Unbelief  is  the  disease — not  of  the  understanding — but  of 
the  heart.  It  comprehends  the  <:  fulfilling  of  the  desires  of  the  flesh 
and  of  the  mind.V5  In  the  one  case  it  is  the  love  of  sin  resisting 
the  holiness  of  the  Gospel.  In  the  other  case  it  is  (as  we  have  just 
illustrated  the  points)  the  unsubdued  pride  of  the  heart  rejecting 
the  humility  of  the  Gospel.  A  full  and  practical  reception  of  the 
truth  of  God  is  therefore  a  powerful  defence  against  the  subtle  and 
encroaching  enemy.  It  was  a  defect  in  this  point,  that  exposed 
Miss  Graham  to  the  baneful  influence  of  her  investigating  mind. 
Her  early  principles  of  religion,  though  sincere,  were  not  inwrought 
in  her  soul  in  deep  and  permanent  influence.  This  unfixed  charac- 
ter formed  therefore  an  ineffective  safeguard  in  the  atmosphere  of 
powerful  temptation.  Her  neglect  of  prayer  threw  her  off  for  a 
while  from  her  dependence  upon  God.  Her  doubts  thickened  upon 
her.  The  strength  of  her  soul  was  paralyzed.  The  enemy  was  at 
the  door,  and  took  advantage  of  her  loss  of  inward  perception  to 
gain  a  temporary  ascendency.  However  strong  and  satisfactory  is 
the  external  evidence  of  the  Gospel ;  yet  we  want  the  apprehension 
and  proof  of  its  adaptation  to  our  necessities,  to  endear  and  establish 
it  to  us  in  all  the  strength  of  sensible  demonstration.  When  "  the 
Gospel  comes  in  power,  and  in  the  Holy  Ghost,"  then  does  it  come 
with  mveh  assurance.  "  He  that  believeth  hath  the  ivitness  in 
himself"6     The  transforming  power  of  the  Gospel  into  the  divine 

1  Matt,  xviii.  3,  4.  2  ibid.  vi.  22 

3  Luke  x.  39.  Matt.  xi.  29.  We  are  tempted  here  to  give  one  further  quotation  from 
Miss  Graham's  Manuscript.  Speaking  of  Locke's  Doctrines  of  Intermediate  Principles, 
(i.  e.  principles  established  upon  acknowledged  axioms,  as  a  step  to  further  advance  in 
knowledge,)  she  adds — 'To  the  confirmed  Christian,  the  Bible  is  a  repository  of  such 
'  intermediate  principles.'  Once  convinced  that  it  is  the  word  of  God,  its  truths  become 
the  axiom,  to  which  he  refers  in  the  establishment  of  every  religious  sentiment.  They 
are  his  data,  his  well-established  propositions,  from  which  he  admits  of  no  appeal.  He 
studies  their  meaning  under  a  divine  Teacher,  who  gives  him  "  line  upon  line,  and  pre- 
cept upon  precept."  Under  his  sacred  guidance  he  is  enabled  to  "learn  the  rudiments 
of  the  doctrine  of  Christ,  and  to  go  on  to  perfection."     Heb.  vi.  1. 

'  Happy  is  the  unlettered  Christian,  who  loves  his  Bible.  He  is  in  possession  of  a  set 
of  intermediate  incontrovertible  principles,  for  want  of  which,  the  wise  and  learned  of 
this  world  are  thrown  back  in  their  researches  after  truth.  He  shall  "  understand  more 
than  the  ancients,  because  he  keeps  the  testimonies  of  his  God."  Psalm  cxix.  100.  Nor 
must  the  learned  Christian  hope  for  an  equal  degree  of  felicity,  unless  he  can  bring  all 
his  human  attainments  into  a  blessed  subservience  to  the  knowledge  that  is  in  Christ 
Jesus." 

*  Heb.  iii.  12.  s  F.ph.  ii.  3.  «  Thess.  i.  5.     1  John  v.  10. 


208  MEMOIR    OF    MARY    JANE    GRAHAM. 

image  is  the  most  decisive  evidence  of  its  divine  origin  ;  and  this  ia 
an  evidence  which  is  always  present  with  us  ;  connected  with  all 
our  Christian  habits  of  thought  and  practical  life ;  and  accumulating 
in  weight  of  testimony,  in  every  successive  instance  of  its  efficacy 
throughout  the  world"  The  unbeliever  therefore  (for  this  is  the 
real  character  of  the  merely  nominal  professor  of  the  Bible)  enters 
into  conflict  with  the  infidel  at  serious  disadvantage.  He  may 
probably  be  inferior  to  his  opponent  in  power  of  reasoning,  and 
subtilty  of  argumentation.  He  may  be  unfurnished  with  a  distri- 
butive view  of  the  historical  evidence  of  the  Gospel,  to  repel  the 
attacks  that  are  made  upon  it ;  and,  being  unable  to  strengthen  his 
points  by  the  demonstrable  evidence  of  his  own  senses,  he  is  in  great 
clanger  of  being  shaken  from  the  first  principles  of  his  faith.  Or 
even  supposing  him  to  be  on  equal  terms  with  his  adversary — well 
furnished  with  an  outward  coat  of  armor ;  yet  if  his  interior  be  not 
defended  by  "  the  whole  armor  of  God, '  the  poisoned  arrows  may 
find  an  entrance  into  his  inmost  soul.  If  he  be  ignorant  of  the 
spiritual  blessings  of  the  Gospel,  he  can  have  but  a  very  imperfect 
conviction  of  the  importance  of  its  principles.  They  hang  loosely 
about  him.  There  is  a  want  of  energy  in  the  grasp  to  "  hold  them 
fast ;';  and  not.  being  "  grounded  and  settled  in  the  faith,"  never 
having  had  a  real  possession  of  "the  hope  of  the  Gospel,"  he  cannot 
be  secure  against  being  "  moved  away  from"  the  profession  of  it. 
His  indecision  is  the  first  step  to  apostasy,  and  should  it  proceed  to 
this  ultimate  point,  it  is  only  his  just  punishment  for  neglecting  to 
walk  closely  and  humbly  with  his  God.  It  is  therefore  most 
difficult  for  him  to  keep  the  field  at  all  joints  against  the  infidel 
upon  the  lower  ground  of  external  argument.  For  though  we  pro- 
test against  the  supposition  of  any  vulnerable,  or  even  debatable 
points  on  the  side  of  Christianity  ;  yet  the  strength  of  the  infidel 
side,  as  we  have  just  hinted,  bears  upon  his  opponent  with  mighty 
influence  connected  with  the  appetites  of  his  own  heart.  Thus 
man  becomes  not  only  a  rebel  against  his  God,  but  a  traitor  to  him- 
self, and  the  murderer  of  his  own  happiness.  Living,  therefore, 
without  prayer — we  should  assay  to  go  to  the  intellectual  conflict 
with  armor  that  we  have  not  proved,  and  therefore  that  would 
render  us  but  uncertain  protection.1  Unexercised  in  the  "  faith"  of 
the  Gospel,  we  cast  away  the  only  "  shield,  whereby  we  could 
quench  the  fiery  darts  of  the  wicked  one."2  In  proportion  to  the 
practical  influence  of  the  principles  of  the  Gospel  will  be  our  intelli- 
gent conviction  of  their  divine  origin.  A  holy  taste  will  enable  us 
to  receive  the  evidence  of  Christian  truth.  In  every  step  of  spiritual 
religion  will  the  invisible  realities  of  the  Gospel  be  embodied  and 
appropriated.  The  light  to  discover  their  external  evidence  will  be 
thus  increased  by  the  removal  of  a  counteracting  internal  bias  ;  and 
the  believer,  retreating  into  a  heavenly  atmosphere  of  communion 

»  See  1  Sam.  xvii.  39.  2  Eph.  vi.  16. 


MEMOIR    OF    MARY    JANE    GRAHAM.  209 

with  God,  will  be  little  disturbed  by  speculative  doubts — uThou  art 
my  hiding-place  and  my  shield  ;  I  hope  in  thy  word.,H 

Lastly — let  the  mind  be  informed,  expanded,  strengthened  in  its 
positions  by  an  intelligent  acquaintance  with  some  of  our  most  val- 
uable treatises  upon  the  evidences  of  Christianity — those  most  espe- 
cially, that  connect  the  testimony  of  internal  perception  with  exter- 
nal proof.2  Thus  covered  at  all  points  of  intellectual  or  spiritual 
warfare  "with  the  armor  of  righteousness  on  the  right  hand  and 
on  the  left"3  the  simple-minded  Christian  will  "  be  ready  always  to 
give  an  answer  to  every  man  that  asketh  him  a  reason  of  the  hope 
that  is  in  him,  with  meekness  and  fear."4 

II.  We  would  mark  from  this  Me?noir  the  high  importance  of 
a  settled  profession  of  the  Gospel.  We  have  already  seen  the  rich 
and  matured  character  of  Miss  Graham's  doctrinal  sentiments. 
Hers  was  not  the  religion  of  feeling,  (though  her  feelings  were  pow- 
erfully engaged,)  but  of  solid,  intelligent  conviction.  There  was  no 
excitement  of  impulse  or  imagination — no  love  of  novelty — but  a 
contentment  in  solid,  scriptural,  and  practical  views  of  Divine  truth. 
Here  was  a  groundwork  for  that  steady  consistency  of  profession,  in 
which  she  was  enabled  to  serve  her  God  and  Saviour  with  accept- 
ance and  usefulness.  It  would  be  a  painful  investigation  to  trace 
the  various  causes  and  symptoms  of  that  unsettled  aspect  of  religion, 
which  the  present  state  of  the  church  so  largely  exhibits.  Too  of- 
ten we  find  the  profession  to  be  of  a  superficial,  and  therefore  of  an 
miinjlneutifd  character.  A  susceptible  temperament  opens  the 
door  to  self-delusion.  The  religion  of  the  imagination  is  substituted 
for  the  religion  of  the  heart.  Sentimentalism  captivates  the  mind 
by  a  sort  of  confused  ideal  sublimity.  Unorganized  excitement  is 
mistaken  for  solid  practical  principle.  External  separation  from  the 
world  is  identified  with  the  spiritual  love  of  holiness.  A  habit  of 
serious  thought  and  partial  reformation  is  commenced  without  any 
denned  motive  or  object.  Hence,  when  the  temporary  impulse  has 
subsided,  the  baseless  fabric  resting  upon  it  begins  to  shake.  The 
religion  of  novelty  and  interest  becomes  irksome  drudgery,  without 
any  spring  of  activity  or  privilege.  The  peace  and  joy,  which  had 
been  anticipated  as  the  immediate  result  of  a  certain  train  of  feel- 
ings, ends  in  disappointment;  and  the  "goodness"  which  had  no 
connection  with  tenderness  of  heart,  humility,  and  faith,  "  passes 
away  as  the  morning  cloud  and  the  early  dew."5  The  man  who 
had  been  living  upon  notions,  doctrines,  and  feelings — not  upon  re- 

1  Psalm  cxix.  114.  The  following  important  advice  given  by  a  College  Tutor  to  his 
young  men  is  well  worthy  of  serious  attention.  '  You  should  not  forget,  that  the  only 
sure  preservative  against  infidelity  is  a  substantial  practical  regard  to  our  holy  religion  in 
all  its  principles  and  duties.  And  this  is  that  armor  of  light,  in  which  I  wish  both  myself 
and  you  to  be  clothed,  that  we  may  "  fight  the  good  fight,"  and  at  length  "  receive  that 
crown  of  glory  that  fadeth  not  away."' — Memoir  of  Rev.  Thomas  Lloyd,  late  Tutor  of 
King's  College,  p.  60. 

2  Such  is  the  Bishop  of  Chester's  Treatise — the  Lectures  of  the  Bishops  of  Calcutta 
and  Ohio — Dr.  O.  Gregory's  Letters — and  a  valuable  Manual  by  Mr.  Joseph  John 
Gurney — '  Hints  on  the  Portable  Evidence  of  Christianity.' 

3  2  Corinthians  vi.  7.  *  1  Peter  ill.  15.  5  1  Hosea  vi.  4. 

14 


210  MEMOIR    OF    MARY    JANE    GRAHAM. 

alities — sinks  down  into  the  character  of  a  dry,  heartless  professor, 
with  no  genuine  response  to  the  vitality  of  godliness. 

Of  others  again  ice  would  speak  with  special  tenderness,  while 
we  are  constrained  to  consider  them  as  wanderers  from  ':  the  old 
path/'  where  the  church  of  God  has  hitherto  found  "rest,"1  refresh- 
ment, and  establishment.  But  we  cannot  view  without  the  deepest 
concern  the  attempt  now  made  by  true  disciples  of  Christ  (for  such 
undoubtedly  are  many  of  those  to  whom  we  allude)  to  degrade  the 
Son  of  God  to  a  sinful  participation  and  sympathy  with  our  nature. 
We  feel  bound  to  protest  against  that  'great  truth,'  now  for  the  first 
time  opened  to  the  church— that  believers  in  this  life  of  sin  and  im- 
perfection attain  at  least  equal  communion  with  their  God,  and  par- 
ticipation of  Divine  influence  with  their  heavenly  Saviour.'  Thus  is 
the  child  of  fallen  Adam  complete  in  himself,  not  in  his  Saviour. 
He  needs  no  exercise  of  contrition— no  application  to  the  blood  of 
the  atonement  for  his  daily  deficiencies — no  High  Priest  to  ;'  bear 
the  iniquities  of  his  holy  things."  The  plenary  baptism  of  the  Spirit 
precludes  the  need  of  an  atoning  and  interceding  Saviour  for  p res- 
sent  deficiencies  and  defilements,  and  perfects  what  is  called  an 
holiness  in  the  flesh — an  inherent  righteousness,  which  blots  out  the 
character  of  sinners,  and  obscures  the  glory  of  the  righteousness  of 
the  Redeemer,  as  the  exclusive  ground  of  justification  before  God.2 
If  we  look  for  the  external  seal  of  these  anti-scriptural  doctrines, 
it  will  be  found  in  the  exhibition  of  certain  tongues  (dissimilar  from 
the  primitive  manifestations,  because  unknown,  and  therefore,  un- 
fruitful to  the  church3)  connected  with  impulses  of  an  extraordinary 

1  Jeremiah  vi.  1G. 

2  '  The  great  truth,'  which  Mr.  Irving  opens  to  us,  we  will  state  in  his  own  words, — 
'  that  the  baptism  of  the  Holy  Ghost  doth  bring  to  every  believer  the  presence  of  the 
Father,  and  the  power  of  the  Holy  Ghost,  according  to  that  measure  at  least,  in  which 
Christ  during  the  days  of  his  flesh  proposed  the  same.'  The  day  of  Pentecost,  p.  39. 
This  communication  he  immediately  expounds  to  be  the  '  Divine  nature,  (alluding  to  2 
Peter  i.  4),  which  was  intended  from  the  beginning  for  man  ;  and  which  can  mean  noth- 
ing less  in  the  Scriptural  acceptation  than  perfect  and  essential  holiness,'  (Eph.  iv.  24. 
1  John  i.  5.)  Indeed  Mr.  I.'s  subsequent  explanation  includes  spiritual  grace  as  well  as 
miraculous  powers,  p.  55.  The  reader  may  see  the  confirmation  of  this  bold  statement, 
and  of  the  inferences  legitimately  deduced  from  it,  in  a  remarkable  '  Narrative  of  Facts, 
by  Robert  Baxter.'  (Pp.  102—116,  124— 126.)— a  truly  Christian  acknowledgment  of 
Divine  mercy  in  recovery  from  delusion,  and  an  exposition  of  the  subtle  causes  connected 
with  its  origin. 

3  That  the  Primitive  Tongues  were  known,  and  therefore  fruitful,  is  proved  from  the 
history  of  the  day  of  Pentecost  (Acts  ii.  3 — 11.),  from  the  corresponding  manifestation  to 
Cornelius  and  his  company  (Acts  xi.  18),  and  from  St.  Paul's  statement  of  his  own  gift, 
evidently  vouchsafed  to  facilitate  his  missionary  work.  (1  Cor.  xiv.  15.)  It  will  hardly 
be  pretended  that  two  different  dispensations  of  tongues  were  vouchsafed.  See  the 
Apostle's  decision  upon  the  unfruitfulncss  of  unknown  tongues.  (I  Cor.  xiv.  9 — 19.) 
If  the  interpolation  '  unknown,'  were  removed  from  our  version,  the  simple  translation 
would  be  'languages.'  We  may  remark  one  striking  discrepancy  between  the  apostolical 
and  the  modern  manifestations  of  gifts.  In  the  former  case  they  were  largely  bestowed 
upon  ministers,  as  the  credentials  of  their  commission.  In  the  present  time  they  are 
confined  to  members  of  the  congregation,  who  thus  virtually  take  the  precedence  of  their 
ministers ;  inasmuch  as  an  immediate  revelation,  being  the  present  voice,  of  God  in  and 
to  the  church,  obviously  commands  higher  authority  than  the  more  ordinary  channels  of 
Divine  communication.  Thus  the  inward  revelation  may  take  the  place  of  the  written 
word;  females  often  occupy  the  dignity  and  responsibility  of  the  sacred  office;  and  by 
an  inversion  of  the  scriptural  rule  and  order  (Mai.  ii.  7.)  ministers  sit  at  the  feet  of  their 


MEMOIR    OF    MARY    JANE    GRAHAM.  211 

character,  both  of  which  have  been  confessed  by  some  of  the  most 
accredited  subjects  to  have  been  the  offspring  of  delusion.  Does  not 
all  this  almost  seem  to  give  a  prophetic  character  to  the  Apostolic 
caution—"  I  fear,  lest  by  any  means,  as  the  serpent  beguiled  Eve 
through  his  subtlety,  so  your  minds  should  be  corrupted  from  the 
simplicity  that  is  in  Christ  Tn  That  these  doctrines  come  not  from 
Christ  is  manifest  from  their  obvious  tendency  to  exalt  self,  and  to 
stain  the  unspotted  holiness  of  our  Divine  Saviour.  That  they  are 
not  the  fruit  of  the  unction  of  the  Spirit,  is  equally  clear  from  their 
results,  in  obscuring  the  light  and  authority  of  Scripture  by  some 
super-induced  credentials,  and  thus  confounding  "the  spirit  of  truth" 
in  the  world,  and  "  the  spirit  of  error"2  in  the  new  revelation.  That 
as  novelties  they  have  no  stability,  we  are  encouraged  to  believe, 
from  the  gracious  deliverance  that  has  been  manifested  to  some, 
who  were  fast  bound  under  their  seductive  influence  ;  while  those 
who  are  yet  beguiled  claim  (though  perhaps  they  may  not  thank 
us  for  putting  forth  the  claim)  our  sympathy,  forbearance,  and 
prayer. 

What  are  wanted  on  all  sides  as  the  basis  of  an  established  pro- 
fession, are,  first,  brokenness  and  contrition  of  heart.  Here,  as  we 
before  observed,  Miss  Graham's  deficiency  exposed  her  to  "the  snare 
of  the  devil."  Not  being  deeply  impressed  with  the  sense  of  her 
own  vileness,  she  could  not  lie  low  enough  before  her  God  to  receive 
his  pure  and  heavenly  light  in  her  soul.  He  was  therefore  pleased 
to  humble  her  thoroughly,  till  he  had  brought,  her  to  his  feet ;  that 
happiest,  lowest,  yet  most  exalted  place  for  a  redeemed  sinner. 
What  Job  learnt  in  his  prostrate  frame  of  humiliation,  made  all  the 
former  attainments  of  this  "perfect  man"  of  God  appear  as  nothing 
in  his  eyes.3  And  indeed  there  is  much  to  be  acquired  in  a  self- 
abasing  walk  with  God,  and  in  a  well-digested  study  of  our  hearts, 
before  there  can  be  any  capacity  for  receiving  a  scriptural  appre- 
hension of  the  doctrines,  that  are  the  matter  of  present  controversy 
in  the  church.  The  decided  views  on  these  subjects,  that  are  some- 
times received  at  an  early,  and  perhaps  uncertain,  stage  of  the 
Christian  profession,  have  been  probably  obtained  under  the  influence 
of  excitement,  rather  than  from  Divine  teaching — from  an  implicit 

people;  their  "lips" — not  the  "priest's —keep  knowledge,  and  the  law  is  sought  at"  their 
"  mouth."  Thus  God  becomes  "the  author"  of  "  confusion" — not  of  "  peace,  as  he  is  in 
ail  churches  of  the  saints."  (t  Cor.  xiv.  33.)  The  writer  would  desire  to  cherish  a  tender, 
compassionate,  and  prayerful  interest  for  those  whom  he  is  constrained  to  consider  de- 
luded brethren.  He  would  protest  against  the  unholy  trifling  and  bitterness  with  which 
they  have  been  too  often  regarded.  He  readily  acknowledges  the  practical  influence  of 
some  of  the  main  principles  of  the  Gospel  fixed  in  their  minds  at  the  commencement  of 
their  course;  and  still  operating  as  a  preservative  from  the  dominant  influence  of  their 
serious  error.  Yet  he  feels  himself  constrained,  though  with  painful  personal  reluctance, 
to  bear  his  testimony  against  unscriptural  doctrines  attested  by  hitherto  unknown  mani- 
festations, which,  if  they  be  of  supernatural  origin,  may  possibly,  notwithstanding  the 
apparent  holiness  which  is  often  connected  with  'them,  bear  the  mark  rather  of  the  delu- 
sion than  of  the  spiritual  glory  of  the  latter  days.  Mark  xiii.  22,  23.  Indeed  this  stamp 
of  holiness  may  be  the  illustration  of"  the  depths  of  Satan"— of  those  subtle  devices,  by 
which  the  "  angel  of  light"  is  permitted  to  use  the  instrumentality  of  the  Lord's  people 
to  convey  his  own  deadly  poison  into  the  very  bosom  of  the  church. 

»  2  Cor.  xi.  3.  «  i  j0|m  jv.  16.  3  Job.  xl.  4 ;  xlii.  5,  6,  with  i.  8 


212  MEMOIR  OF  MARY  JANE  GRAHAM. 

submission  to  some  professed  leader  in  the  church,  rather  than  (rom 
a  simple  exercised  study  of  the  sacred  volume.  In  the  spirit  of 
brokenness  of  heart,  this  deluding"  power  of  excitement  is  subjugated 
to  a  chastened  temper  of  tenderness  and  self-distrust.  One  want 
absorbs  every  faculty  and  desire  of  the  soul.  There  is  no  tempta- 
tion to  linger  by  the  way  in  busy  idleness  amid  the  attractions  of 
novelty.  There  is  a  careful  guard  against  all  entanglements  of 
disputation  that  might,  by  diverting  the  mind  from  the  main  object 
of  pursuit,  palsy  the  spiritual  affections,  and  pervert  even  the  word 
of  God  to  an  occasion  of  erasing  instead  of  fixing  permanent  im- 
pressions upon  the  heart.  In  this  spirit  of  "  simplicity  and  godly 
sincerity,"  the  mind  will  gradually  be  enabled  to  receive  scriptural 
statements,  that  before  it  had  been  unable  to  comprehend  ;  and  will 
grasp,  with  an  intelligent  habit  of  faith,  the  fulness  of  Divine  truth 
in  all  its  happy  and  practical  influence. 

Connected  with  this  temper,  spiritual  apprehensions  of  Christ 
are  of  the  utmost  moment.  This  was  the  main  principle  of  Miss 
Graham's  steadiness  of  profession.  She  was  accustomed,  as  we 
have  before  noticed,  to  "  consider  Christ.'n  Hers  were  not  transient 
glances  at  the  glorious  object  of  faith.  Her  religion  was  character- 
ized by  a  contemplative  habit  of  connecting  every  part  of  the 
Christian  system  with  Christ.  And  in  this  great  subject,  the  most 
intellectual  mind  will  find  full  employ.  Unfathomable  depths,  after 
a  long  life  of  research,  will  yet  remain  to  be  explored.  Here  we 
may  advance  with  deeper  intensity  of  interest  at  every  successive 
step,  until  the  whole  soul  is  "  filled  with  all  the  fulness  of  God  !"-' 
A  mind  sustained  and  invigorated  by  these  sublime  contemplations, 
will  lose  its  speculative  taste;  will  try  "doubtful  disputations"  by 
their  reference  to  this  grand  subject ;  and,  while  enlarging  to  the 
utmost  its  compass  of  sacred  truth,  will  be  drawn  off  from  uncertain 
doctrines  to  those  that  are  evidently  scriptural  in  their  character, 
clear  in  their  light,  fruitful  in  privilege,  holy  in  influence.  "  Not" 
being  altogether  u  ignorant  of  Satan's  devices,  the  Christian  will 
readily  trace  to  its  proper  source  all  diverging  from  this  concentra- 
ting point,  and  will  steadily  guard  against  this  baneful  "corruption 
from  the  simplicity  that  is  in  Christ."  And  thus  living  by  faith,  he 
will  live  upon  the  vitality  of  the  Gospel.  The  unfolding  of  Christ 
makes  holiness  at  once  practicable  and  precious.  His  principles,  as 
they  expand  in  knowledge,  will  become  more  practical  in  results  ; 
while  these  results  will  reciprocally  exercise  his  principles  in  a  more 
lively  and  delightful  glow  of  Divine  light."3 

For  the  cultivation  of  this  spiritual  contemplation,  habits  of 
retirement  seem  to  be  of  importance.  Leaving  the  time,  measure, 
and  rules  to  every  man's  judgment  and  conscience,  and  being  fully 
aware  that  a  difference  of  character  generates  in  this  particular  a 
diversity  in  the  operation  of  Divine  grace—we  cannot  forbear  incul- 
cating the  general  subject,  as  applicable  to  the  several  departments 

*  See  pp.  178,  179.  2  Ephes.  iii.  18,  19.  3  1  See  2  Peter  i.  5—8. 


MEMOIR    OF    MARY    JANE    GRAHAM.  213 

of  the  church.  Doubtless  Miss  Graham's  retired  habits  gave  much 
advantage  to  the  exercise  of  her  mind  in  heavenly  contemplation. 
Probably  much  of  the  defective  standard  of  attainment  and  privilege 
in  the  present  day  may  be  traced  to  the  neglect  of  the  habits  now 
adverted  to.  Christians  actively  engaged  in  the  service  of  God, 
may  be  ensnared  by  the  very  activity  of  their  engagements.  Those 
of  a  more  quiet  and  collected  temperament  will  connect  their  M  times 
of  refreshing  from  the  presence  of  the  Lord'' — their  most  solid, 
stable,  invigorating  comfort — with  the  cultivation  of  this  habit. 
Those  who  are  enabled  still  to  maintain  the  freshness  of  their  early 
impressions,  feel  their  need  of  this  advantage,  and  mourn  over  the 
deprivation  of  it  as  a  loss,  for  which  no  Christian  society — however 
refined,  elevated,  or  holy — can  compensate.  All  who  realize  the 
difficulties  of  their  daily  path,  and  the  weariness  that  belongs  to 
incessant  watchfulness  and  conflict,  must  feel,  that,  as  the  body 
cannot  be  sustained  without  sleep,  so  neither  can  the  soul  thrive 
without  the  active  rest,  so  to  speak,  of  retirement  with  God.  A 
recollected  habit  of  mind — shutting  out  the  world,  and  calling  home 
our  thoughts  to  Christ  and  eternity — is  indispensable  to  give  life  and 
spirituality  to  our  religion,  to  bring  the  one  object  of  faith  into  fixed 
contemplation,  and  the  more  enlivening  prospects  of  eternity  into 
more  constant  influence.1 

Need  we  further  suggest  the  incalculable  importance  of  a  deep 
and  spiritual  study  of  the  word  of  God,\n  connection  with  an 
established  profession  of  the  Gospel?  Miss  Graham's  exclusive 
study  of  the  word  after  the  period  of  her  recovery  from  infidelity 
('the  Lord  helping  her  to  pray  over  every  word  she  read'2)  must 
have  been  productive  of  a  rich  harvest  to  her  soul.  And  indeed  the 
general  supremacy  and  entireness  of  this  sacred  study  throughout 
life3  was  a  main  source  of  her  mature  apprehension  of  the  doctrines 
of  Christ.  May  not  a  partial  study  of  Scripture  explain  the  difficul- 
ty, why  sincere  Christians — praying  for  the  promised  "  guidance  of 
the  Holy  Spirit  into  all  truth"* —  should  yet  be  left  under  the  influ- 
ence of  error?  Do  they  heartily  desire  to  be  guided  into  the  all 
truth — into  practical  as  well  as  doctrinal — -into  humbling  as  well  as 
the  more  exciting — truths?  Is  every  part  of  the  holy  book,  after 
the  example  of  this  devoted  saint,  honored  as  the  word  of  God — 
carefully  explored,  and  earnestly  prayed  over  ?  The  promise  sup- 
poses a  diligent  search  of  the  whole  field  of  Divine  truth,  and  the 

1  '  The  fault  of  many  Christians  in  our  day,'  remarks  a  truly  Christian  observer,'  '  is, 
that  they  live  too  much  in  public.  We  do  not  mean  that  they  are  dissipated,  or  particu- 
larly worldly  in  their  habits  and  associations  (though  this  is  true,  alas !  of  some),  but 
that  the  work  of  the  heart  is  postponed  to  the  work  of  the  head  and  the  hands.  Com- 
mittees, schools,  charitable  meetings,  occupy  the  time,  and  fill  the  thoughts;  while  soli- 
tude, and  especially  a  devotional  solitude,  is  a  thing  almost  wholly  unknown.  Half  the 
errors  of  the  present  day  may  probably  be  traced  to  this  source;  the  facility  with  which 
Christians  are  carried  away  by  every  kind  of  doctrine;  the  low  standard  of  personal  holi- 
ness; the  small  amount  of  self-denying  eharitv — for  these,  and  such  as  these,  brethren, 
there  is  no  remedy  but  walking,  like  Enoch,  very  closely  with  God.' — Elunt's  History 
of  Elisha. 
*  2  Seep.  97.  3  See  pp.  180—182.  i  John  xvi.  13. 


214  MEMOIR    OF    MARY    JANE    GRAHAM. 

neglect  of  any  part  of  this  field  shuts  us  out  from  the  sphere  of  the 
promise.  Perhaps  also  a  superficial  study  of  "the  word  of  Christ" 
— even  when  the  whole  surface  is  surveyed — is  one  of  the  most 
prominent  causes  of  slight  profession  in  the  present  day.  It  too 
often  lodges  only — not  "dwells"  with  us;  or  it  dwells  with  us — not 
in  us ;  or  the  "  riches"  of  the  treasure-house  are  too  little  regarded  ; 
or  the  "  wisdom  that  is  from  above"  is  but  little  exercised  in  the 
application  of  its  contents  to  our  several  emergencies.1  In  some 
cases  we  mark  a  disproportionate  attention  to  the  externals  of 
Scripture,  which  betrays  a  criminal  indifference  to  its  spiritual 
excellences.  The  holy  simplicity  of  study  is  deteriorated.  The 
mind  is  contented  to  feed  upon  husks,  while  the  heavenly  pleasures 
connected  with  the  internal  study  of  the  sacred  volume  are  un- 
touched and  unknown.  With  others  again  the  subjects  revolve 
before  the  mind,  but  without  research.  The  difference  is  inconceiva- 
ble between  the  act  of  reading,  and  the  habit  of  meditation  and 
search  in  the  sacred  volume.  If  the  mind  does  not  ponder  often 
upon  Scripture,  no  definite  views  will  be  obtained,  no  profitable 
instruction  drawn  out  from  it.  Whereas  a  spiritually  reflecting 
mind  will  extract  rich  meaning  from  its  apparently  difficult  and 
barren  portions.  Being  made  the  subject  of  thought,  and  formed 
into  materials  for  prayer,  Scripture  knowledge  becomes  of  a  more 
heavenly  character ;  and  meditation  upon  a  single  passage  becomes 
more  fruitful  than  the  general  reading  of  large  portions  of  the  sacred 
book.  Perhaps  there  is  no  precept  more  intimately  connected  with 
establishment  in  the  Gospel,  than  that  which  has  been  indirectly 
adverted  to — •"  Let  the  word  of  Christ  diced  in  you  richly  in  all 
wisdom."  Let  there  be  no  part  of  us,  where  the  word  does  not 
dwell.  Let  there  be  no  part  of  the  word,  that  does  not.  dwell  in  us. 
Here  is  a  new  world  of  heavenly  light,  where  the  intellect  is  called 
forth  into  its  full  exercise.  Here  the  soul  is  refreshed,  and  the 
heart  is  moulded  under  the  influence  of  Divine  wisdom  ;  and  hence 
stability  of  our  profession  "in  the  simplicity  of  Christ." 

We  would  venture  to  add  a  few  words  upon  the  high  responsibili- 
ty of  cultivating  "  the  spirit  of  a  sound  mind."  The  high  estimate 
which  the  Apostle  formed  of  this  faculty  may  be  seen  in  his  placing 
it  among  the  special  gifts  for  the  work  of  the  ministry,2  and  in  his 
prayers  for  his  own  son  in  the  faith,3  and  for  his  beloved  flock,  that 
they  might  maintain  it  in  constant  exercise.  His  own  example 
proves,  that,  instead  of  a  sound  judgment  cooling  the  fervor  of  zeal 
(as  it  is  sometimes  supposed  to  do),  it  increases  its  effect  by  directing 
its  movements.1  Indeed  a  weakness  in  this  point  brings  with  it 
many  hindrances  to  a  settled  consistency  of  profession.  A  luxu- 
riant imagination  often  obscures  the  well-regulated  and  implicit  ex- 
ercise of  faith.  The  truth  is  often  clothed  with  adventitious  at- 
tractions. It  is  not  received  simply  as  of  God.  There  is  a  want 
of  clear  perception  and  determined  grasp  of  the  points  presented  to 

«  Col.  iii.  IG.  *  2  Tim.  i.  6,  7.  3  n>.  ii.  7.  4  Phil.  i.  9. 


MEMOIR    OF    MARY    JANE    GRAHAM.  215 

view.  Again,  an  excited  temperament  without  a  staid  judgment, 
opens  many  avenues  of  delusion.  This  is  a  matter  of  frequent  no- 
tice in  the  cases  of  a  defective  religious  education,  or  of  late  conver- 
sion ;  or  in  a  rapid  transition  from  the  cares  of  business  or  the  war- 
fare of  the  camp,  to  the  heated  atmospheres  which  are  now  to  be 
found  in  the  church.  The  dazzling  brightness  of  truth  breaking 
in  upon  unfurnished  minds,  and  often  upon  palpable  darkness,  over- 
powers the  faculty  of  discrimination.  The  overturn  of  their  former 
opinions  has  destroyed  confidence  in  their  own  conclusions ;  and 
together  with  their  old  prejudices,  their  intellectual  stability  is  swept 
away.  In  another  direction,  also,  lively  affections  and  weak  judg- 
ment give  a  wrong  bias  to  the  character.  The  Christian  under  an 
enlivening  sense  of  the  Saviour's  love  is  ready  to  embrace  any  new 
view  or  doctrine,  which  he  conceives  calculated  to  honor  and  exalt 
him.  Now  a  controlling  power  is  as  necessary  for  the  healthful  reg- 
ularity of  the  mind,  as  an  invigorating  principle.  Opinionative  de- 
cision is  too  often  mistaken  for  spiritual  principle.  We  want  the 
influence  of  "  the  wisdom  from  above,"  not  only  to  open  to  our  minds 
expanded  and  attractive  views  of  truth,  but.  to  enable  us  to  affix  to 
every  part  itsjust  proportion — that  no  favorite  doctrines  be  suffered 
to  absorb  our  interest,  or  be  raised  to  an  undue  importance — that 
essential  points  may  have  their  preponderance  over  those  of  amove 
doubtful  character — that  every  step  of  our  progress  may  present  to 
us  a  more  complete  view  of  the  harmony  of  the  system.  The  mul- 
titude of  excursions  in  the  theological  field,  without  and  beyond  the 
rule  of  revelation,  are  an  evidence  of  that  wandering  of  the  mind 
from  reality,  and  that  triumph  of  imagination  over  truth,  which  de- 
notes a  mind  not  in  the  full  possession  of  its  own  powers.  But  let 
us  in  another  track  be  careful  that  the  sublime  contemplation  of 
the  Gospel  does  not  pamper  a  prurient  curiosity  ;  but  rather  that  it 
gives  a  more  settled  character  to  our  faith,  and  a  wise  and  active 
direction  to  our  practice.  Let  us  watch  also,  under  the  exercise  of 
this  sound  mind,  that  the  fear  of  uncertain  doctrines  does  not  quench 
ths  ardour  of  Scriptural  investigation — that  we  continue  our  research 
"unto  all  the  riches  of  the  full  assurance  of  understanding,"1 — that 
we  go  on  as  long  as  there  is  one  point  of  the  sacred  book  unexplor- 
ed— "  forgetting  the  things  that  are  behind,  and  reaching  forth  unto 
those  things  which  are  before."2 

We  cannot  but  remark  how  frequently  a  defect  of  soundness  of 
mind  is  connected  with  unsteadiness  of  profession.  And  indeed  in 
all  cases,  important  talents  of  influence  are  wasted,  and  valuable 
spheres  of  usefulness  are  contracted,  by  this  evil.  What  servant 
of  God,  therefore,  conscious  alike  of  his  responsibility  and  weakness, 
will  not  present  his  frequent  and  earnest  petition  to  the  throne  of 
grace — :' Teach  me  good  judgment  and  knowledge  ?"3  These  in- 
estimable blessings  are  not  the  exclusive  accomplishments  of  highly- 
gifted  intellects.     The  believer — weak  in  natural  intelligence,  but 

1  Col.  ii.  2.  2  Phil.  iii.  13.  3  Psalm  cxix.  66. 


216  MEMOIR  OF  MARY  JANE  GRAHAM. 

simple  in  dependence  upon  his  God — will  be  not  only  guided,  but 
established  in  the  truth,  even  in  the  midst  of  abounding'  errors. 
He  will  be  "  taught  not  to  believe  every  spirit,  but  to  try  the  spirits, 
whether  they  be  of  God.'"1  He  will  be  led  to  ':  try  the  things  that 
differ"2  in  the  church — not  by  the  holiness  of  their  several  professors, 
(which — even  if  it  were  more  perfectly  apprehended — -is  not  the 
decisive  Test  of  Truth,)  but  by  "  the  law  and  the  testimony  ;" 
being  assured  "  that  if  they  speak  not  according  to  this  word" — 
though  they  be  "angels  of  light"— "there  is  no  light  in  them."3 

III.  The  memoir  before  us  may  also  point  out  the  ground  and 
blessedness  of  Scriptural  enjoyment.  Miss  Graham's  full  recep- 
tion of  the  high  principles  of  the  Gospel  made  Christian  devotedness 
a  privilege,  and  Christian  resignation  the  path  of  peace.  Her  clear 
views  of  sovereign  grace  ;  her  tender  spirit  of  assured  confidence  ; 
and  the  bright  beaming  rays  of  her  hope  of  glory,  were  sources  of 
incessant  energy  and  heavenly  cheerfulness.  The  spiritual  atmos- 
phere in  which  she  lived,  communicated  life  to  her  fainting  spirit. 
Her  heart  received  a  new  bent,  and  found  a  new  home  in  the 
bosom  of  her  God.  The  staid  sobriety  of  her  character, — the  happi- 
ness she  found  in  entire  consecration  of  herself  to  God — her  quiet 
composure  of  mind  in  the  chamber  of  suffering — the  overcoming 
strength  and  vigor,  sustaining  her  soul  in  joyfulness — abundantly 
proved,  that  she  had  not  embraced  an  empty  cloud — that  she  had 
not  caught  a  shadow  under  the  delusion  of  enjoying  God — but  that 
God  was  indeed  the  rest  and  portion  of  her  soul. 

But  what,  on  the  other  hand,  is  the  portion — what  the  prospect — 
of  the  man  (whether  destitute  of  the  profession  of  the  Gospel,  or 
holding  it  in  delusion,)  who  lives  "without  God  in  the  world?"4 
He  must  raise  his  "altar" — if  he  thinks  of  worship  at  all  for  the 
quieting  of  conscience — "  To  the  unknown  God."5  He  makes  to 
himself  a  god  after  his  own  fancy,  his  own  heart ;  and  it  proves  to 
be  an  infinite  nothing.  He  cannot  know  his  Creator  ;6  he  therefore 
cannot  enjoy  him.  For  want  of  this  knowledge  and  enjoyment,  he 
dooms  himself  to  everlasting  misery.  He  will  not  rest  in  God.  He 
cannot  rest  in  anything  short  of  God.  If  ever  there  was  a  remedy 
designed  for  man,  bearing  the  character  of  divine  love,  it  is  the  Gos- 
pel of  Jesus,  opening  an  uncreated  source  as  alone  sufficient  to 
quench  the  thirst  of  immortal  souls — "  Ho  !  every  one  that  thirsteth, 
come  ye  to  the  waters,  and  he  that  hath  no  money  ;  come  ye,  buy 
and  eat ;  yea,  come,  buy  wine  and  milk,  without  money  and  without 
price.  Wherefore  do  ye  spend  money  for  that  which  is  not  bread  ? 
and  your  labor  for  that  which  satisfieth  not?  hearken  diligently 
unto  me,  and  eat  ye  that  which  is  good,  and  let  your  soul  delight 
itself  in  fatness.  Incline  your  ear,  and  come  unto  me  ;  hear,  and 
your  soul  shall  live."7 

i  I  John  iv.  J.  2  Phil.  i.  10.    Marg.  3  2  Cor.  xi.  14.     Isaiah  viii.  20. 

*  Ephesians  ii.  12.  5  Acts  xvii.  23. 

6  See  Miss  Graham's  striking  and  original  thoughts  on  this  subject  in  the  latter  part 
of  the  Test  of  Truth. 
1  Isaiah  lv.  1  —3. 


MEMOIR    OF    MARY    JANE    GRAHAM.  217 

Let  us  hear  the  breathings  of  the  holy  and  seraphic  Baxter,  after 
this  soul-satisfying  portion.  '  In  thee  I  expect  my  true  felicity  and 
content.  To  know  thee,  and  love  thee,  and  delight  in  thee,  must 
be  my  blessedness,  or  I  must  have  none.  The  little  tastes  of  this 
sweetness,  which  my  thirsty  soul  hath  had,  do  tell  me  that  there  is 
no  other  real  joy.  I  feel  that  thou  hast  made  my  mind  to  know 
thee,  my  heart  to  love  thee,  my  tongue  to  praise  thee,  and  all  that 
I  am  and  have  to  serve  thee.  And  even  in  the  panting  languish- 
ing desires  and  motions  of  my  soul,  I  find  that  thou,  and  only  thou 
art  its  resting-place ;  and  though  love  do  now  but  search,  and  pray, 
and  cry,  and  weep,  and  is  reaching  upward,  but  cannot  reach,  the 
glorious  light,  the  blessed  knowledge,  the  perfect  love,  for  which  it 
longeth  ;  yet,  by  its  eye,  its  aim,  its  motions,  its  moans,  its  groans, 
I  know  its  meaning,  where  it  would  be,  and  I  know  its  end.  My 
displaced  soul  will  never  be  well,  till  it  come  near  to  thee,  till  it 
know  thee  better,  till  it  love  thee  more.  Wert  thou  to  be  found  in 
the  most  solitary  desert,  it  would  seek  thee;  or  in  the  uttermost 
parts  of  the  earth,  it  would  make  after  thee.  Thy  presence  makes 
a  crowd  a  church  ;  thy  converse  maketh  a  closet,  or  solitary  wood 
or  field,  to  be  akin  to  the  angelical  choir.  The  creature  were  dead, 
if  thou  wert  not  its  life  ;  and  ugly,  if  thou  wert  not  its  beauty  ;  and 
insignificant,  if  thou  wert  not  its  sense.  The  soul  its  deformed, 
which  is  without  thine  image ;  and  lifeless  which  liveth  not  in  love 
to  thee,  if  love  be  not  its  pulse,  and  prayer  and  praise  is  constant 
breath.  The  mind  is  unlearned,  which  readcth  not  thy  name  on 
all  the  world.  He  dreameth,  who  doth  not  live  to  thee.  Oh  !  let 
me  have  no  other  portion  !  no  reason,  no  love,  no  life,  but  what  is 
devoted  to  thee,  employed  on  thee,  and  for  thee  here,  and  shall  be 
perfected  in  thee,  the  only  perfect,  final  object  for  evermore.  Upon 
the  holy  altar  erected  by  thy  Son,  and  by  his  hands  and  his  medi- 
tation, I  humbly  devote  and  offer  to  thee  this  heart — Oh !  that  I 
could  say  with  greater  feeling — this  flaming,  loving,  longing 
heart!  But  the  sacred  fire  which  must  kindle  on  my  sacrifice, 
must  come  from  thee.  It  will  not  else  ascend  unto  thee.  Let  it 
consume  this  dross,  so  the  nobler  part  may  know  its  home.  All 
that  I  can  say  to  commend  it  to  thine  acceptance,  is,  that  I  hope  it 
is  washed  in  precious  blood,  and  that  there  is  something  in  it  that 
is  thine  own.  It  still  looketh  toward  thee,  and  groaneth  to  thee, 
and  floweth  after  thee,  and  will  be  content  with  gold,  and  mirth, 
and  honor,  and  such  inferior  fooleries  no  more.  It  lieth  at  thy 
door,  and  will  be  entertained,  or  perish.  Though,  alas !  it  loves 
thee  not  as  it  would,  I  boldly  say,  it  longs  to  love  thee.  It  loves  to 
love  thee.  It  seeks,  it  craves  no  greater  blessedness  than  perfect, 
endless,  mutual  love.  It  is  vowed  to  thee,  even  to  thee  alone,  and 
will  never  take  up  with  shadows  more  :  but  it  is  resolved  to  lie 
down  in  sorrow  and  despair,  if  thou  wilt  not  be  its  rest  and  joy.  It 
hateth  itself  for  loving  thee  no  more,  accounting  no  want,  deformity, 
shame,  or  pain,  so  great  and  grievous  a  calamity.'1 

1  Reasons  of  the  Christian  religion,  chap.  xii. 


218  MEMOIR    OF    MARY    JANE    GRAHAM. 

Christians  !  You,  like  this  holy  man  of  God,  have  made  trial  of 
this  portion ;  and  you  alone  are  competent  to  speak  of  it.  You 
can  bear  testimony  that  the  knowledge  and  enjoyment  of  God, 
coming  to  us  through  Christ — our  Head,  our  All — is  unspeakable 
bliss.  It  fills  the  most  enlarged  appetite  of  the  soul.  It  fixes  our 
hovering  thoughts  and  restless  anticipations.  It  perfects  all  our 
desires  in  holy  delight  and  joy.  It  is  the  triumph  of  everlasting  love 
over  all  the  wretchedness,  wants,  and  guilt  of  man.  It  gives  su- 
preme enjoyment  in  life — hope  in  death — a  portion  for  eternity. 

"  Whom    have  I  in    heaven    but    thee  ?    and  there    is 

NONE  UPON  EARTH  THAT  I  DESIRE  BESIDE  THEE.  My  FLESH 
AND  MY  HEART  FAILETH  ;  BUT  GOD  IS  THE  STRENGTH  OF  MY 
HEART,  AND  MY  PORTION  FOREVER.1" 

1  Psalm  Ixxiii.  25,  26. 


THE   END. 


INDEX  TO  MEMOIR  OF  MISS  M.  J.  GRAHAM. 


Active   devotedness,   Miss   Graham's.  44 

—47,  178 

usefulness,  early,  importance  of,  13 

Activity  of  mind,  Miss  Graham's,  41,  189 

—191 
Advent,  second,  practical  view  of,  89 — 91 
Advice  to  inquiring  Christians,  88 — 92 
Affections,  religion  of,  120 — 123 
Affliction,  letters  in,  10b*— 109 
Alrieri,  referred  to,  142.  145 
Apprehensions   of  Christ,    importance   of, 

174.  175,  212 
Assurance,  Christian,  importance  of,  117 — 

119 
Astronomy,  Christian,  138,  139 

B 

Babington  on  Education,  referred  to,  13  n. 

Bacon,  Lord,  quoted,  83  n. 

Barker's  Parent's  Monitor,  referred  to,  13 

Baxter,  quoted,  20  n.  38  n.  77  n.  217 

Baxter's  (Robert)  Narrative,  referred  to, 
74  n. 

Believing,  immediate  duty  of.  95 

Berriman's  (Dr.)  Sermons,  referred  to, 
76  n. 

Bickersteth's  Christian  Student,  referred  to, 
148  n. 

Botany,  study  of,  41,  190 

Bradford,  referred  to,  119 

Burnet's  (Bp.)  Life  of  Lord  Rochester,  re- 
ferred to,  18  n. 

Butler,  (Bp.)  referred  to,  40  n. 

Byron's  (Lord)  poetry,  14G 

C 

Calcutta's    (Bishop   of)    Lectures,    17  n. 

71  n. 
Calvin  quoted,  205 

referred  to,  97 

Canticles,  Book  of,  referred  to,  121,  178,  203 

Cavilling  Temper,  danger  of,  205 

Cecil  quoted,  1 15 

Chalmers,  (Dr.)  referred  to,  149 

Chemistry,  study  of,  11,  190 

Chester,  Bishop  of,  referred  to,  71  n. 


Christ,  parables  of,  149 

spiritual  apprehensions  of,  174, 175, 


212 
Christian  character,  Miss  Graham's,  168 — 

188 

experience.  93 

privilege,  119,  216 

steadfastness,  214 — 216 

wisdom,  35,  36 

Chubb's  True  Gospel,  quoted,  18  n. 
Classical  literature,  Miss  Graham's  view  of, 

38 
Col.  iii.  1G.     80 

Communion  of  Saints,  183 — 185 
Compassionate  concern  for  the  unconverted, 

169—175 
Concentration  of  mind,  Miss  Graham's,  41, 

42,  167 
Conditions  of  salvation,  66 — 68 
Conflict,  spiritual,  113—116.  202,  203 
Conformity  to  the  world,  121 — 136 
Contrition  of  heart,  importance  of,  211,  212 
1  Cor.  i.  23,  21.     55  n. 
1  Cor.  xiii.    182. 
Cottage  visiting,  Miss  Graham's,  45,  46 

D 

Daniel  xi.  35.     81 

Day  of  Pentecost,  (Rev.  E.  Irving's)  quo- 
ted, 210  n 

Defective  Education,  37,  215 

Depravity,  human,  13,  51 

Desire  for  the  Knowledge  of  God,  194 

Difficulties  of  Study,  30,  31 

Divine  Influence,  need  of,  51 — 54,  86,  87 

Divine  presence,  sense  of,  1 9 1 

Division,  painful  spirit  of,  188 

Doddridge's  Rise  and  Progress  referred  to, 
14  n. 

Expositor,  69 


Domestic  Portraiture,  recommended,  13  n. 

E 

Early  activity,  importance  of,  13 

Early    History   of  Miss    Graham,  7—12, 
112,  113 

impressions,  importance  of,  7 — 10, 


12,  111 


220 


INDEX. 


Election,  doctrine  of,  G3,  66,  97,  98 

Enthusiasm,  description  of,  123  n. 

Eternity,  realizing  apprehensions  of,  193— 
196 

Evidences  of  Christianity,  importance  of 
acquaintance  with  them,  209 

of  personal  religion,  use  of,  95, 

124 

Exercise  of  the  affections  in  religion,  120 — 
123 

Experience,  Christian,  93 

of  the  Gospel  on  the  Heart,  im- 
portance of,  207,  208 

Extent  of  Miss  Graham's  studies,  38—42 

Extracts  from  Miss  Graham's  writings,  48 
—120 


Faith,  exercise  of,  in  Study,  30,  31 
Faith,  explicit,  nature  of,  68 — 71 

implicit,  importance  of,  181,  206 

Faithfulness  in  reproof,  176 — 178 
Forbearing  spirit,  importance  of,  187,  188 
Freeness  of  the  Gospel,  55 — 57,  66,   100 
Divine   Grace,  extracts  from 

Work  on,  48—56,  63—65,  181 
Fundamental    Doctrines,    Miss    Graham's 

view  of,  48 — 66 


G 


Gil  Bias  referred  to,  3D 

Governess,  Letters  to  a,  150 — 163 

Graham,  Miss,  her  birth,  7.  Early  impres- 
sions of  religion,  7 — 11.  Early  life,  11, 
12.  Relapse  into  infidelity,  14,  97  Re- 
covery from,  15,  16,  69.  Residence  in 
London,  22.  View  of  study,  22 — 35. 
Attainments  in  Literature,  33 — 42.  Act- 
ive devotedness,  44 — 47.  Extracts  from 
her  writings,  48 — 165.  Natural  Charac- 
ter, 11,  166.  Relative  Character,  166. 
Intellectual  Character,  169.  Christian 
Character,  168—188.  Illness,  189—203. 
Death,  204 

Gratitude  of  mind,  196 

Gregory's  Letters  referred  to,  209  n. 

Gurney's  Portable  Evidence  referred  to, 
209  n. 

H 

Hall  (Bp.)  quoted,  92  n. 

Rev.  It.  referred  to,  14  n. 
Handel,  referred  to,  141 
Haydn,  referred  to,  142 
Hebrews  xi.  6.     69 

1  [elps  to  the  Study  of  Prophecy,  85,  86 
Helplessness  of  man,  51 — 53 
Henry,   the  family  of,   referred   to,   13  n. 

14  n. 
Hints  on  the  Study  of  Prophecy,  86 — 92 
Hoare,  (Mrs.)  referred  to,  13  n. 
Holy  .Spirit,  Prayer  to,  23,  37,  74,  78 
Hooker  quoted,  205  n. 


Hooker,  referred  to,  194 

Humility  of  mind,  196 

Hurd  (Bp.)  quoted,  89 

Hurrion's  Sermons  referred  to,  76  n. 


I 


Infidelity,  Miss  G.'s  relapse  into,   14,  97, 
205 

recovery    from,     15, 


16,  69 


209 


remarks  on,  79,  80 
cause  of,  19,  20 
guard  against,  207 — 


Intellectual  Character  of  Miss  G.,  167,  168 
and    Christian   wisdom    com- 


pared, ,35,  36 
Intercessory  Prayer,  183 — 185 
Invitations  of  the  Gospel,  55,  56,  173 — 

175 
Irving's  (Rev.  E.)  Day  of  Pentecost  quoted, 

210  n. 
Isaiah  xxxiv.  16.     83  n. 
Johnson,  Dr.,  quoted,  65  n. 
John  vii.  16,  17.     69. 

K 
Knowledge,  importance  of,  28,  34,  148 


Latin  language,  Miss  G.'s  remarks  on,  38 
Lawfulness  of  study,  26 
Legality,  settled  form  of,  111  n. 
Letters,  Miss  G.'s,  to  a  Governess,  150 — 
163 

Piano  Forte  Play- 


er, 41,  139—142 
Liturgy  referred  to,  77 
Lloyd,  Rev.  T.,  Life  of,  quoted.  209  n. 
Locke,  referred  to,  40,  207  n. 
Love  to  the  brethren,  183,  196 

Christ,  185—188 

Ordinances,  197,  198 

■    Prayer,  178,  179 

Souls,  167 

the  Word,  180,  197 

Luke  v.  28.     112.     xi.  13.     17,40,118 
Lukewarmness  described,  120 — 133 

M 

Maclaurin's  Sermon  referred  to,  57  n. 
Martyn,  Rev.  H.,  33 
Mason  referred  to,  110 
Mathematics,  study  of,  41,  n.  190 
Mathematical  manuscript,  account  of,  24 
Extracts  from, 


19,  25—37,  45,  67  n.  79,  138,  2"07 
Mather's,  Cotton,  Life,  referred  to,  13 
Matthews  at  home,  131 
Matthews  xxviii.  19.     75 
Melancthon.  referred  to,  180 
Millennium,  remarks  on,  81 — 83 


221 


Milton,  referred  to,  12,  112,  139,  146 
Music,  41,  139—144 

rules  for,  141 

sacred,  143 

Musicians  of  the  Grove,  140 


N 


Natural  character,  Miss  G.'s,  11,  12,  166 
Newton,  Sir  I.,  89  n. 
Novels,  religious,  147 — 150 

O 

Ordinances,  love  of,  182 
Original  sin  explained,  48 — 50 
Owen  (Dr.)  quoted,  72,  182 


Paley,  referred  to,  43,  188 
Petrarch,  110,  145 
Poetry,  141—146 
Prayer,  love  of,  479.  480 

to  Holy  Spirit.     See  Holy  Spirit. 

Privilege,  Christian,  enjoyment  of,  119,  124, 

216 
Prophecy,  importance  of  the  study  of,  86 

—88 
hints  for  the  practical  study  of, 

89—92 
Proverbs,  ii.  1 — 6,  referred  to,  181 
Psalms,  Book  of,  referred  to,  121 


11 


Relative  obligations,  force  of,  129.  135,  167, 

168,  173 
Religious  excitement,  215 
Remedy  against  self-dependence  in  study, 

38,42 
Resignation  to  the  will  of  God,  173 
Responsibility  of  study,  27 — 29 
Resurrection  of  the  body,  thoughts  on,  201 
Retirement,  importance  of,  214 
Revelation,  xvii.  14.    82 
Reverence  for  the  word  of  God,  181,  182 
Romans  xv.  3.     167  n. 
Rousseau,  referred  to,  18  n. 


Scott's  Force  of  Truth  referred  to,  18  n. 
Scriptures,  love  of,  179 — 181 

study  of,  97,  179.  213 

Scriptural  rules,  132,  136,  179,  213 
Self-complacency  in  study,  danger  of,  45 
Self-dependence  in  study,  safeguard  against, 

Self-examination,  importance  of,  96 
Self-indulgence  in  study,  danger  of,  31 
Self-knowledge,  the  importance  of,  110 
Self-righteousness,  54 
Settled  profession,  importance  of,  209 
Sound  mind,  spirit  of,  214 
Spanish  refugees,  41 — 13,  199 
Stewart,  Dugald,  referred  to,  40 
Study,  Christian,  importance  of,  27 

lawfulness  of,  23 

—  prayer  before,  22.  38 
temptations  of,  31 — 33 


Sunday  School  instruction,  44.  179 

instruction  of  young  children,  101, 


10'2 
Support  under  suffering,  190 


Tasso  referred  to,  110 
Taylor  (Bp.)  referred  to,  102,  139,  142 
Temper  requisite  for  the  Study  of  PropRecy, 
86 

Scripture,  1£ 


Tenderness,  Miss  G.'s  character  of,  176 
Test  of  Truth.  10,  15,  22,  42,  170,  216 
Theological  discussions,  Miss  G.'s,  63 — 83 
Tongues,  unknown,  remarks  on,  210 


Vain-glorious  spirit  in  study,  34 
Vicar  of  Wakefield,  referred  to,  39 
Volney's  Ruins  of  Empires  referred  to,  42 

W 

Waterland's  Sermons  referred  to,  76 
Wholeness  of  study  of  Scripture,  97,  181, 

214 
Wordsworth's  poetry,  146 
World,  weanedness  from,  195 


VALUABLE  BOOKS 

PUBLISHED  BY 

ROBERT  CARTER,   58  CANAL  STREET,  NEW-YORK. 


MO  R  ELL— AN  HISTORICAL  AND  CRITICAL  VIEW  OF   THE  SPECULATIVE  PHILO 

SOPHY  OF  EUROPE   IN    THE   .NINETEENTH  CENTURY.    By  J.   D.   MoreU,  A.M.    New 

Edition,  2  vols,  in  one  8vo.   $3  00. 
THE  FREE   CHURCH   PULPIT;    comprising  Sermons  by  the  most  Eminent  Divines  of  the  Fre« 

Churcu  of  Scotland,  3  vols.  8vo.  $5  00. 
HILL — LECTURES   ON   DIVINITY.     By  the  late  George  Hill,  D.D.,  Principal  of  St.  Mary's 

College,  St.  Andrews,  8vo.  $2  u0. 
BLU  N  T—  UNDESIGNED  COINCIDENCES  IN  THE  WRITINGS  BOTH  OF  THE  OLD  AND 

NEW  TESTAMENTS;  an  Argument  of  their  veracity.    By  the  Rev.  J  J  Blunt,  BD.  $125. 
THE  SELECT  WORKS  OF  JAMES,  VENN,  WILSON,   PHILLIP,  AND  JAY;    comprising  eight 

complete  works,  8vo.  $1  50. 
-  Y  N  G— LECTURES  ON  THE  LAW  AND  THE  GOSPEL.    By  the  Rev.  Stephen  H.  Tyng,  D.D 

New  Edition,  revised,  large  type ;  with  a  fine  mezzotint  portrait,  8vo.  $1  50. 

RECOLLECTIONS  OF  ENGLAND.     By  Dr.  Tyng.    12mo.    $1. 

THE  ISRAEL  OF  GOD.    By  Dr.  Tyng.    8vo. 

SYMI  NGTON— THE  ATONEMENT  AND  INTERCESSION  OF  JESUS  CHRIST. 
By  the  Rev.  Wm.  Symington,  D.D.    12mo.    75  cents. 

. ON  THE  DOMINION  OF  CHRIST.    75  cents. 

A  B  E  E  L— LIFE  OF  THE  REV.  D.  ABEEL,  late  Missionary  to  China.  By  Rev.  G.  R.  William- 
son.    With  portrait.    12mo.    $1. 

J  ACO  B  U  S— NOTES  ON  THE  GOSPELS.  By  Melancthon  W.  Jacobus.  On  a  new  plan  ;  so 
prepared  as  to  accompany  the  Questions  of  the  American  Sunday  School  Union;  and  incorporating 
the  most  approved  harmony  with  the  Notes.    Vol.  I.    Matthew. 

POLLOK—  LIFE  OF  ROBERT  POLLOK,  A.M.,  Author  of  "The  Course  of  Time,"  &c.  By 
the  Rev.  James  Scott,  D.D.     With  a  fine  portrait.     12mo. 

D'AU  BIG  N  E— GERMANY,  ENGLAND,  AND  SCOTLAND;    or,  Recollections  of  a  Swiss 

Minister.     By  J.  H.  Merle  D'Aubigne,  D.D.     12mo.    75  cents. 
UFE  OF  CROMWELL,  THE  PROTECTOR.    A  Vindication.    By  J.  H.  Merle  D'Aubigne. 

12mo.    Cloth.    50  cents. 

HORN  E— AN  INTRODUCTION  TO  THE  CRITICAL  STUDY  AND  KNOWLEDGE  OF 
THE  HOLY  SCRIPTURES.  By  Thomas  Hartwell  Home,  B.D.  New  edition,  corrected  and 
enlarged.  Illustrated  with  numerous  maps  and  fac-similes  of  Biblical  manuscripts.  2  vols.,  royal 
8vo.    $3  50. 

A  COMMENTARY  ON  THE  BOOK  OF  PSALMS.     By  George  Home,  Lord  Bishop  of  Norwich 

To  which  is  prefixed  an  introductory  Essay,by  the  Rev.  Edward  Irving,  of  London.    8vo.    $1  50. 

BRIDGES— THE  CHRISTIAN  MINISTRY.  With  an  Inquiry  into  the  Causes  of  its  Ineffi- 
ciency.   By  the  Rev.  Charles  Bridges.    8vo. 

AN  EXPOSITION  OF  THE  BOOK  OF  PROVERBS.    By  the  Rev.   C.   Bridges.    8vo.    $2. 

AN  EXPOSITION  OF  THE  CXIX.  PSALM.    By  the  Rev.  Charles  Bridges. 

CHALMERS'  SELECT  WORKS,  comprising  his  Miscellanies,  Lectures  on  Romans,  aad 
Sermons.    4  vols.,  8vo.    $6. 

LECTURES  ON    THE    EPISTLES  OF  PAUL  THE  APOSTLE    TO  THE    ROMANS.    By 

Thomas  Chalmers,  D.D.  and  LL.D.    8vo.    $1  50. 

SERMONS  AND  DISCOURSES.      By  Thomas  Chalmers,  D.D.  and  LL.D.    Third  complete 

American  edition.    2vols.,8vo.    $2  50. 

NATURAL  THEOLOGY.    By  Thomas  Chalmers.    2  vols.,  12mo.     $1. 

ON  THE  MIRACULOUS  AND  INTERNAL  EVIDENCES  OF  THE  CHRISTIAN  REVE- 
LATION, and  the  Authority  of  its  Records.  By  Thomas  Chalmers,  D.D.  and  LL.D.  2  vols., 
12mo.    $1. 

MORAL  PHILOSOPHY.    By  Thomas  Chalmers,  D.D.  and  LL.D. 

MISCELLANIES.    Embracing  Reviews,  Essays,  and  Addresses.    With  a  Sketch  of  his  Life 

from  the  North  British  Review.    $150. 


CARTER    S      PUBLICATIONS. 

NEWTON.— THE  WORKS  OF  THE  REV.  JOHN  NEWTON— Late  Pastor  of 
the  united  parishes  of  St.  Mary  Woolworth,  and  St.  Mary  Woolworth-Hav\',  Lon- 
don.    $2  50. 

THE  LIFE   \ND  LETTERS  OF  THE  REV.  JOHN  NEWTON.     Svo. 

MCCHEYNE.— THE  SERMONS,  LECTURES,  LETTERS,  NARRATIVES, 
Poems,  Life  and  Remains  of  the  Rev.  Robert  Murray  McCheyne,  with  a  fine  Portrait 
on  steel.     2  vols   Svo. 

BUCHANAN.—  THE  OFFICE  AND  WORK  OF  THE  HOLY  SPIRIT.  By  the 
Rev.  James  Buchanan,  author  of  "Comfort  in  Affliction,"  &c.     12mo. 

H  ETH  ER  I  N  GTO  N  .—HISTORY  OF  THE  CHURCH  OF  SCOTLAND,  FROM 

the  introduction  of  Christianity  to  the  period  of  the  disruption  in  1843.     By  the  Rev. 
Wm.  M.  Hetherington,  A.M.    "8vo.     $1  50. 

SUDDARDS.—  THE   BRITISH   PULPIT;  consisting  of  Discourses  of  the  most 
eminent  living   Divines,  in   England,  Scotland,  and   Ireland.     By  the  Rev.  W.  Sud- 
dards.     2  vols.  Svo.     $2  50. 
"This  splendid  work  consists  of  two  volumes,  eaeh  numbering  more  than  500  pages,  handsomely  bound  : 
Bach  volume  ornamented  with  portraits  of  five  of  the  most  distinguished  divines  whose  sermons  are  here  pub- 
lished.    Kach  volume  contains  ab»ut  sixty  sermons,  only  one  from  the  same  person.     They  take  the  range  of 
evangelical  denominations,  the  Episcopal  and  Congregational  being  the  most  numerous.    Although  the  author 
jf  the  selection  does  not  profess  to  be  responsible  for  all  the  sentiments  expressed  in  them,  they  all  come  from 
men  noted  for  their  practical  godliness.     The  theological  student  and  the  settled  pastor,  will  alike  find  profit- 
able and  pleasing  occupation  in  studying  them,  as  they  constitute  a  rich  mine  of  ministerial  eloquence  and 
Christian  sentiment."— Baptist  Advocate. 

BUTLER.— THE  WORKS  OF  THE  REV.  JOSEPH  BUTLER,  D.C.L.,  late  Lord 
Bishop  of  Durham,  to  which  is  prefixed  an  account  of  the  character  and  writings  of 
the  author.     By  Samuel  Halifax,  D.D.,  late  Lord  Bishop  of  Gloucester,  Svo 

THE  ANALOGY  OF  RELIGION,  Natural  and  Revealed,  to  the  Constitution 

and  Course  of  Nature.     By  Joseph  Butler,  D.C.L.     Svo. 

SERMONS.     By  the  Risrht  Rev.  Joseph  Butler,  D.C.L.     8vo. 


"  The  Analogy  of  Butler  enjoys  a  reputation  scarcely  second  to  any  other  book  than  the  Bible;  to  praise  it 
would  be  a  work  of  supererogation.  As  a  specimen  of  analogical  reasoning,  we  suppose  it  has  never  been 
equalled;  and  its  influence, in  promoting  ministerial  efficiency,  can  hardly  be  over-rated.  Some  ministers  are 
in  the  habit  of  reading  it,  carefully,  once  every  year.  The  Dissertations  and  Sermons  on  important  subjects, 
may  be  read  with  pleasure  and  profit."— New  England  Puritan. 

BUTLER   AND   WILSON.— THE  ANALOGY  OF  RELIGION,  Natural  and 
Revealed.     By  Joseph  Butler,  D.C.L.,  and  Daniel  Wilson,  Bishop  of  Calcutta.    Svo. 

LUTHER.— A  COMMENTARY  ON    ST.  PAUL'S   EPISTLE  TO   THE  GALA- 
TIANS.     By  Martin  Luther.     Svo.     $1  50. 

DICK.— LECTURES  THE  ACTS  OF  THE  APOSTLES.  By  the  Rev.  John  Dick, 
D-D.,  Author  of  "  Lectures  on  Theology,"  &c.  &c. 
"  The  style  of  the  author  is  peculiarly  adapted  to  a  work  of  this  description  It  is  uncommonly  perspicuous, 
terse,  nervous  and  calm.  His  ideas  are  the  production  of  a  highly  cultivated  mind,  originally  endowed  with 
strong  common  sense.  In  many  respects  he  has  the  characteristics  of  Andrew  Fuller,  with  more  of  the  polish 
of  the  school."— Bupti: st  Advocate. 

TYNG.— THE  ISRAEL  OF  GOD  A  Series  of  Discourses.  By  the  Rev.  S.  H. 
Tyng,  D.D.  Svo.  $1  00. 
"  The  fair  sheet  on  which  they  are  printed,  with  its  wide  margin  and  handsome  type,  attracts  and  pleases  the 
eye  ;  while  the  Scripture  truth  and  holy  sentiment  which  glow  through  their  transparent  style,  delight  and 
improve  the  heart.  The  subjects  are  all  of  an  eminently  spiritual  character,  relating  to  the  new  birth,  and  the 
nanetification  of  the  soul.  They  are  treated  with  no  effort  for  the  display  of  talent,  but  with  a  manifest  and 
most  earnest  desire  to  do  good.  "The  diction  is  polished  and  slightly  embellished,  ranging  between  tie  neat 
and  elegant ;  the  method  is  always  clear,  and  the  argument  cogent." — Recorder. 

LECTURES   ON  THE  LAW  AND  THE  GOSPEL.     By  the  Rev.  S.  H   Tjng, 

D.D.,  Rector  of  St.  George's  Church,  New-York.     12mo. 

CECIL.— THE  WORKS  OF  THE  REV    RICHARD  CECIL      3  vols.  12mo. 

THE    LIFE,  CHARACTER,   AND    REMAINS    OF    THE   REV.  RICHARD 

CECIL.  12mo. 
"  We  often  meet  with  men  distinguished  for  certain  characteristics  or  acquirements.  One  has  an  elegant, 
elassical  mind,  but  is  destitute  of  original  genius;  another,  with  imposing  abilities,  is  rough  and  unpolished. 
Some  uniting  polish  with  native  superiority,  axe  destitute  of  the  grace  of  godliness  :  and  others  excelling  in 
piety  and  good  works,  unavoidably  offend  a  refined  taste  by  some  vulgarity  of  thought,  expression,  or  action. 
But  in  Richard  Cecil  we  see  a  man  combining  the  rich  soil  of  strong  native  talent  with  a  refinement  of  culd- 
Tation  not  surpassed  by  classic  example  ;  while  in  him  the  elegant  and  profound  scholar,  and  polished  gen- 
tleman are  only  the  subordinate  characters  of  ire  humble  minded,  -isvoied.  zzi  3cterpriaing  fu-'.owerof  th« 
towly  Jesus."— Baptut  Advocate. 


CARTER    S      PUBLICATIONS. 

SIGOURN  E  Y— WATER  DROPS ;  or  Sketches  in  Prose  and  Verse,  on  the  Subject  of  Tom- 
perance.    By  Mrs.  Sigourney.     16mo.    75  cents. 

gilt.    $1  25. 

SIMEON— MEMOIR  OF  THE  REV.  CHARLES  SIMEON,  of  Trinity  Church,  C&mbridge. 
By  the  Rev.  Win.  Carus.    8vo.    Portrait.     With  Introduction  by  Bishop  Mcllvaine.    $2. 

TU  RRETI  N  E'S  THEOLOGICAL  WORKS.    4  vols.,  8vo. 

WHATELY-THE  KINGDOM  OF  CHRIST,  AND  THE  ERRORS  OF  ROMANISM. 
By  the  Ker.  Richard  Wbately.    2  vols,  in  one.    8vo.     Cloth. 

BORRO  W—  THE  BIBLE  IN  SPAIN  ;  and  the  Gypsies  of  Spain.  By  George  Borrow.  2  vol*, 
in  one.    8vo.     Cloth. 

SUMNER— A    PRACTICAL   EXPOSITION   OF   THE    GOSPELS    OF    MATTHEW  AND 

MARK.     Intended  to  assist  the  practice  of  Domestic  Instruction  and  Devotion.    By  John  Bird 
Sumner,  D.D. ,  Bishopof  Chester.    12mo. 

CHAR  NOCK— THE  CHOICE  WORKS  OF  THE  REV.  STEPHEN  CHARNOCK,  B.D. 
12mo. 

JAN  EW  AY— HEAVEN  UPON  EARTH  ;  or  Jesus  the  best  Friend  of  Man.    By  the  Rev.  J. 

Jaueway.     i2mo. 

HEN  R Y  — THE  CHOICE  WORKS  OF  THE  REV.  MATTHEW  HENRY.     12mo. 

MCCRINDEL  L— THE  CONVENT.  A  Narrative,  founded  on  Fact.  By  Miss  M.  McCrin- 
dell,  author  of  the  "  School  Girl  in  France." 

FLEUR  Y — THE  LIFE  OF  DAVID.    A  Series  of  Discourses.    By  the  Rev.  C.  M.  Fleury. 

M  El  KLE— SOLITUDE  SWEETENED.    A  Series  of  Meditations.    By  James  Meikle.    12mo. 

M  I  LLER— THE  DESIGN  OF  THE  CHURCH.     By  the  Rev.  John  Miller.     12mo. 

DA VI  ES— SERMONS  ON  IMPORTANT  SUBJECTS.  By  the  Rev.  Samuel  Davies,  A.M., 
President  of  the  College  of  New-Jersey,  with  an  Essay  on  the  Life  and  Times  of  the  Author.  By 
Albert  Barnes.    3  vols,  12mo.    $150. 

DAV  I  DSON— CONNECTION  OF  SACRED  AND  PROFANE  HISTORY.  Being  a  Review 
of  the  Principal  Events  in  the  World,  as  they  bear  upon  the  State  of  Religion,  from  the  close  of  the 
Old  Testament  History  till  the  establishment  of  Christianity.    By  Dr.  Davidson.    3  vols.,  12mo. 

$1  5(1. 

ANCIENT"  HISTORY — Containing  the  History  of  the  Egyptians,  Assyrians,  Chal- 
deans, Medes,  Lydians,  Carthagenians,  Persians,  Macedonians,  the  Selucidse  in  Syria,  aud  Par- 
thians.    From  Rollin.  and  other  authentic  sources,  both  ancient  and  modern.    4  vols.,  12ino.    $2. 

H  ALDAN  E— EXPOSITION  OF  THE  EPISTLE  TO  THE  ROMANS:  with  Remarks  on 
the  Commentaries  of  Dr.  Macknight,  Professor  Moses  Stuart,  and  Professor  Tholuck.  By  Robert 
Haldane,  Esq.    8vo.    $2  50. 

DUNCAN  —THE  SACRED  PHILOSOPHY  OF  THE  SEASONS;  Illustrating  the  Perfections 
of  God  in  the  Phenomena  of  the  Year.    By  the  Rev.  Henry  Duncan,  D.D.    4  vols.,  12mo. 

HAWKER— THE  POOR  MAN'S  MORNING  PORTION.  Being  a  selection  of  a  verse  in 
Scripture,  with  short  observations  for  every  day  in  the  year.  Intended  for  the  use  of  the  Poor  in 
Spirit,  '•  who  are  rich  in  faith,  and  heirs  of  the  kingdom."  By  Robert  Hawker,  D.D.  Plymouth, 
England.     12mo. 

MC  LEO  D— THE  LIFE  AND  POWER  OF  TRUE  GODLINESS.  By  the  Rev.  Alex.  McLeod, 
D.D.     12mo. 

FOSTER— ESSAYS  ON  DECISION  OF  CHARACTER,  &c.    By  John  Foster.    12mo. 

BAGSTER— THE  GENUINENESS,  AUTHENTICITY,  AND  INSPIRATION  OF  THE 
WORD  OF  GOD.    By  the  Editor  of  Bagster's  Comprehensive  Bible.    12mo. 

R  O  M  A  I  N  E—  THE  LIFE,  WALK,  AND  TRIUMPH  OF  FAITH.      By  the  Rev.  Wm.  Ro- 

maine. 

LETTERS  ON  THE  MOST  IMPORTANT  SUBJECTS;  during  a  Correspondence  of  Twenty 

Years.    By  the  late  Rev.  Wm.  Romaine.     12mo. 

O  W  E  N  —THE  GRACE  AND  DUTY  OF  BEING  SPIRITUALLY  MINDED.  By  John  Owen. 
D.D.     12mo. 

M  AC  K  AY— THE  WYCKLIFFITES  ;  or  England  in  the  Fifteenth  Century.  By  Mrs.  Colonel 
Mackay,  author  of  the  "  Family  at  Heatherdale,"  &c.     12mo. 

TURNBU  LL— THE  GENIUS  OF  SCOTLAND.  By  the  Rev.  Robert  Turnbull,  Translator 
of  "Vinet's  Vital  Christianity,"  See.    4th  edition.     12mo.    $1. 

THE   PULPIT  ORATORS  OF   FRANCE  AND   SWITZERLAND;    with  Sketches  of   their 

Character  and  Specimens  of  their  Eloquence.    By  the  Rev.  Robert  Turnbull.     Illustrated  with  a 
fine  mezzotint  portrait  of  Fenelon.     12mo. 

3 


CARTER'S     PUBLICATIONS. 

FISK.— A  MEMORIAL  OF  EGYPT,  THE  RED  SEA,  THE  WILDERNESS  OF  SIN 
AND  PARAN,  MOUNT  SINAI,  JERUSALEM,  and  other  principal  localities  of 
the  Holy  Land.  By  the  Rev.  George  Fisk,  LL.B.,  Minister  of  Christ's  Chapel,  St. 
John's  Wood,  London.     12mo. 

JAY  :— EVENING  EXERCISES  FOR  THE  CLOSET;  for  Every  Day  in  the  Year. 
By  Rev.  Wm.  Jay.     12mo. 

MORNING  EXERCISES  FOR  THE  CLOSET  ;  for  Every  Day  in   the  Year. 

By  Rev.  Wm   Jay.     12mo. 

"Kiehwith  instruction,  vivacious,  simple,  and  elegant  in  style;  brief, lucid,  and  scriptural  in  discussion; 
and  always  flowing  with  an  unction  from  the  heart  of  the  pious  author ;  this  book  is  probably  doing  more  to 
fan  the  flame  of  devotion,  than  any  other  human  composition  in  our  language  A  few  minutes,  morning  and 
evening,  spent  in  reading  the  exercises  belonging  to  the  day,  would,  imperceptibly  furnish  the  reader  with 
many  important  ideas,  many  delightful  comparisons  of  scripture-  and  above  all,  if  he  be  a  man  of  spiritual 
relish,  with  many  of  the  precious  consolations  of  religion." — Presbyterian  Advocate. 

CHRISTIAN  RETIREMENT  :— Or,  the  Spiritual  Exercises  of  the  Heart. 
By  the  Author  of  "  Christian  Experience."     12mo. 

BAXTER  :— THE  SAINT'S  EVERLASTING  REST.  By  the  Rev.  Richard  Bax- 
ter.   12mo.,l»rge  type. 

LONG  :— SIR  ROLAND  ASHTON  ;  a  Tale  of  the  Times.  By  Lady  Catharine  Long. 
12mo.     New  edition. 

BROWN  LEE  :— THE  CHRISTIAN  YOUTH'S  BOOK.  By  the  Rev.  Wm.  C 
Brownlee,  D.D.     12mo. 

MILLER  :— MEMOIR  OF  REV.  DR.  NISBIT,  of  Carlisle,  Pa.  By  the  Rev.  Dr 
Miller,  of  Princeton.  N.  J.     12mo. 

TAYLOR  :— MEMOIR  OF  MRS.  HANNAH  MORE.     By  Thomas  Taylor.     12mo 

GRAHAM  .—MEMOIR  OF  MRS.  ISABELLA  GRAHAM  ;  with  Extracts  from  her 

Correspondence,  &c.     12mo. 

MARTYN  :— MEMOIR  OF  HENRY  MARTYN.     12mo.     With  a  Portrait. 

BROWN  :— AN  ESSAY  TOWARD  AN  EASY,  PLAIN,  PRACTICAL,  AND 
Extensive  Explication  of  the  Assembly's  Shorter  Catechism.  By  John  Brown,  late 
Minister  of  the  Gospel  at  Haddington.     12mo. 

CLARK  :— GATHERED  FRAGMENTS.  By  the  Rev.  John  A.  Clark,  D.D.,  late 
Rector  of  St.  Andrew's  Church,  Philadelphia.     Two  plates. 

-  THE  YOUNG  DISCIPLE  :  or  a  Memoir  of  Anzonetta  R.  Peters.     By  the  Rev 

J.  A.  Clarke,  D.D. 

A  WALK  ABOUT  ZION.     Revised  and  enlarged.     By  the  Rev.  John  A.  Clark, 


D.D.     Two  plates. 

THE  PASTOR'S  TESTIMONY.     By  the  Rev.  J.  A.  Clark,  D.D.     Revised  and 

Corrected  by  the  Author.     Two  plates. 

AWAKE,  THOU  SLEEPER.     A  Series  of  awakening  Discourses.     By  the  late 

Rev.  J.  A.  Clark,  D.D. 

"Few  American  clergymen  have  contribute  1  more  by  their  efforts  from  the  pulpit,  and  through  the  press, 
to  promote  the  cause  of  evangelical  truth  ami  piety,  than  the  lamented  author  of  this  volume.  Happily, 
though  dead,  he  yet  speaks  in  a  tone  ofimpressive  and  earliest  admonition  ;  and  the  present,  volume  particularly, 
is  a  witness  to  the  fidelity  ami  zeal  with  which  he  discharged  his  ministerial  duties.  The  subjects  of  which  it 
treats  are  of  the  deepest  moment. ;  and  the  manner  in  which  he  treats  them  is  worthy  of  the  tenderness  and 
fidelity  of  an  ambassador  of  Christ.    The  work  is  admirably  adapted  to  promote  a  revival  of  religion." 

MOFFAT  :— MISSIONARY  LABOURS  AND  SCENES  IN  SOUTHERN  AFRICA 
By  Robert  Moffat,  twenty-thtfe  years  an  agent  of  the  London  Missionary  Society  on 
that  Continent.     12mo.     With  Portrait. 

SMYTH.— BEREAVED  PARENTS  CONSOLED;  or  Infants  Die  to  Live.  With  Be- 
lections  from  various  authors,  in  prose  and  poetry.  By  the  Rev.  Thomas  Smyth, 
D.D.     12mo. 

HO USM  AN  .—MEMOIR  OF  THE  REV.  ROBERT  HOUSMAN,  of  St.  Anne's,  Lan- 
caster.    By  Robert  Fletcher  Housman,  Esq.,  with  a  fine  portrait.     12mo. 

STEVENSON.— CHRIST  ON  THE  CROSS;  or  An  Exposition  of  the  Twenty 

Second  Psalm.     By  the  Rev.  John  Stevenson.     12mo. 
THE  LORD  OUR  SHEPHERD;  or  An  Exposition  of  the  Twenty-third  Psalm 

By  the  Rev.  John  Stevenson.     12mo. 
FRY  :— CHRIST  OUR  LAW.     By  Caro.  Fry,  author  of  "  The  Listener,"  &c.     12wo 


CARTER    S      PUBLICATIONS. 

ADAM  S — THE  THREE  DIVINE  SISTERS;  or  Faith,  Hope,  and  Charity.    By  Adams.    12mo 

ALLEINE— THE  LIFE  AND  LETTERS  OF  THE  REV.  JOSEPH  ALLEINE.  By  his 
Widow.     l2mo. 

Wl  N  SLOW  —  PERSONAL  DECLENSION  AND  REVIVAL  OF  RELIGION  IN  THE 
SOUL.     By  the  Rev.  Octavius  Winslow.     12mo. 

CHOULES  AND  SM  ITH—  THE  ORIGIN  AND  HISTORY  OF  MISSIONS.  A 
Record  of  the  Voyages,  Travels,  Labors  and  Successes  of  the  various  Missionaries  who  have  been 
sent  forth  by  Protestant  Societies  to  Evangelize  the  Heathen.  Compiled  from  Authentic  Documents, 
by  the  Rev.  J.  O.  Choules  and  Rev.  Thomas  Smith.  Seventh  edition.  2  vols,  in  one,  4to.,  beauti- 
fully bound  in  full  cloth.     Illustrated  with  Twenty-five  E?igravi?igs  on  steel.     $3  50. 

D'AUBIGN  E— HISTORY  OF  THE  REFORMATION  IN  GERMANY,  SWITZERLAND^ 
&c.    By  J.  H.  Merle  D'Aubigne,  D.D. 

REVISED  EDITION— 4  vols.  12mo.     Half  cloth $  1  50 

Do.            do.              do.        do.        Full  cloth -  1  75 

Do.            do.           4th  volume  separate.    Half  cloth 38 

Do.           do.                  do.           do.           Full  cloth 50 

Do.            do.           Complete  in  one  8vo.  vol.     Cloth 1  00 

SELECT  CHRISTIAN  AUTHORS— 2  vols,  8vo.  Comprising  Doddridge's 
Rise  and  Progress  of  Religion  in  the  Soul  Wilberforce's  Practical  View ;  Adams'  Private  Thoughts 
on  Helision  ;  Halyburton's  Memoirs;  A'Kempis'  Imitation  of  Christ;  The  Christian's  Defence 
Aga  nst  Infidelity,  &c,  with  Introductory  Essays  by  Dr.  Chalmers,  Bishop  Wilson,  and  others. 

PA  LEY'S  HORiE  PAULINA.    12mo. 

ABERCROMBI  E— THE  CONTEST  AND  THE  ARMOUR ;  and  THINK,  ON  THESE 
THINGS.     By  the  late  Dr.  Abercrombie. 

ALEXAN  DER— COUNSELS  FOR  THE  YOUNG.    By  the  Rev.  Dr.  Alexander. 

KEY  TO  THE  SHORTER  CATECHISM.     18mo. 

ARMSTRONG  ON  CAPITAL  PUNISHMENT.    12mo. 


RECENT   ADDITIONS 


Sfimtwt    SHUflttut    W^i&tktti 


BOSTO  N— THE  FOURFOLD  STATE.    By  •Thomas  Boston,  Author  of  "The  Crook  in  the 
Lot,"  &c. 

HEN  R  Y— THE  PLEASANTNESS  OF  A  RELIGIOUS  LIFE.    By  Matthew  Henry. 

DAILY  WALK  WITH  GOD. 

THO  LUCK— THE  CIRCLE  OF  HUMAN  LIFE.    Translated  from  the  German  of  Dr.  Fred. 
Aug.  G.  Tholuck. 

W  Y  LI  E— A  JOURNEY  THROUGH  THE  REGION  OF  FULFILLED  PROPHECY.    By  the 

Rev.  Jas.  A.  Wylie. 
THE  INDIANS  OF   NORTH  AMERICA.    Illustrated. 
MY  YOUTHFUL  COMPANIONS.     By  the  Author  of  "My  School-Boy  Days,"  and  forming  a  Sequel 

to  it. 
THE  MARTYRS  AND  COVENANTERS  OF  SCOTLAND. 
OLD  HUMPHREY'S  PLEASANT  TALES. 

D  AV  I  S— THE  SEAMAN  AND  BOATMAN'S  MANUAL.    By  the  Rev.  J.  K.  Davis. 
H  A  M  I  LTO  N  —LIFE  OF  BISHOP  HALL.    By  the  Rev.  James  Hamilton. 
JAN  EWAY-A  TOKEN  FOR  CHILDREN.    By  the  Rev.  J.  Janeway. 
SCO  TT— THE  FORCE  OF  TRUTH.    By  the  Rev.  Thos.  Scott. 
M  CG  I  LV  R  AY— PEACE  IN  BELIEVING.    By  the  Rev.  Walter  McGilvray,  D.D. 
TE  N  N  E  N  T— LIFE  OF  THE  REV.  WM.  TENNENT,  of  Freehold,  N.  J. 

MCG  AVIN— LOSS  OF  THE  BRIG  AUSTRALIA,   BV  FIRE,  ON    HER  VOYAGE   FROM 
LEITH  TO  SYDNEY.    Edited  by  the  Rev.  Jas.  R.  McGavin. 
K 


THE 

This  Series  of  Books  is  printed  on  White  Paper.     Neatly  bound   in 
English  cloth.     Gilt  Backs.     18mo. 

DUNCAN  —MEMOIR  OF  MRS.  MARY  LUNDIE  DUNCAN.    Being  Recollections  of  a  Daughter 

by  her  Mother.    New  ed. 

MEMOIR  OF  GEORGE  ARCHIBALD  LUNDIE  ;  or,  Missionary  Life  in  Samoa.    By  Mrs.  Duncan. 

. THE  COTTAGE  FIRESIDE  ;  or,  the  Parish  Schoolmaster.    By  Henry  Duncan,  D  D 

TALES  OF  THE  SCOTTISH  PEASANTRY.    By  Dr.  Duncan,  and  others. 

OLD    HUMPHR  E  Y— PITHY  PAPERS  ON  SINGULAR  SUBJECTS. 

OWEN  GLADDON'S  WANDERINGS  IN  THE  ISLE  OF  WIGHT. 

WALKS  IN  LONDON  AND  ITS  NEIGHBOURHOOD. 

THOUGHTS  FOR  THE  THOUGHTFUL. 

ADDRESSES. 

OBSERVATIONS. 

COUNTRY  STROLLS. 

OLD  SEA  CAPTAIN. 

GRANDPARENTS. 

HOMELY  HINTS. 

CHRISTIAN    EXPERIENC  E— By  the  Author  of  "  Christian  Retirement." 

WILSOM  —LIGHTS  AND  SHADOWS  OF  SCOTTISH  LIFE.    By  Professor  Wilson,  of  Edinburgh. 

New  ed. 

FRY— SABBATH  MUSINGS.    By  Caroline  Fry,  author  of  "  Christ  our  Law,''  "  Christ  our  Example," 

'•  Scripture  Reader's  Guide,"  &c.  &c. 

HER  V  EY— MEDITATIONS  AND  CONTEMPLATIONS.    By  the  Rev.  James  Hervey,  A.M. 

CRAMP— REFORMATION  IN  EUROPE.  The  History  of  fcbe  Reformation  in  Europe.  With  a 
Chronology.    By  the  author  of  '■  The  Council  of  Trent,"  "  Text  Book  of  Popery,"  Sac. 

MONO  D— LUCILLA ;  or,  the  Reading  of  the  Bible.  By  Adolphe  Monod,  D.D.  Translated  from  the 
French. 

M  CO  R  IE— LECTURES  ON  THE  BOOK  OF  ESTHER.  By  the  late  Thomas  McCrie,  D.D. ,  author 
of  "  The  Life  of  John  Knox,"  &c. 

PATER  SON— A  CONCISE  SYSTEM  ON  THEOLOGY;  being  the  Shorter  Catechism  of  th« 
Westminster  Assembly  of  Divines,  analyzed  and  explained,  by  Alexander  S.  Paterson,  A.M. 

SERLE— THE  CHRISTIAN  REMEMBRANCER.    By  Ambrose  Serle,  Esq. 

OLMSTEAD- THOUGHTS  AND  COUNSELS  FOR  THE  IMPENITENT.    By  the  Rer.  J. 

M.  Olmstead. 

R  I  C  H  M  O  N  D—  THE  ANNALS  OF  THE  POOR.  Containing  "  The  Dairyman's  Daughter"  "The 
Young  Cottager,"  "  The  Negro  Servant,"  &c.     By  Legh  Richmond. 

TID3  OLD  WHITE  MEETING-HOUSE  ;  or,  Reminiscences  of  a  Country  Congregation 

LIFE  IN  NEW-YORK.    By  the  Author  of  "The  Old  White  Meetin  •   ,  \ae." 

R  O  G  E R  S— JACOB'S  WELL.     By  the  Rev.  George  Albert  Rogers,  A.M. 

WATERBU  R  Y— THE  BOOK  FOR  THE  SABBATH.  I.  The  Origin.  Design,  and  Obligation  of 
the  Sabbath.  II.  Practical  Improvement  of  the  Sabbath.  III.  Devotional  Exercises  for  the  Sabbath. 
By  the  Rev.  J.  B.  Waterbury. 

LOC  K  WO  O  D—  MEMOIR  OF  JOHN  B.  LOCKWOOD.    By  his  Father.    With  a  Portrait. 

POLLOK TALES  OF  THE  SCOTTISH  COVENANTERS.    Containing  "  Helen  of  the  Glen  "— 

"  The  Persecuted  Family  "— ''  Ralph  Gemmell."    By  Robert  Pollok. 

BOG  ATZ  K  Y— A  GOLDEN  TREASURY  FOR  THE  CHILDREN  OF  GOD.  Consisting  of  Select 
Texts  of  the  Bible,  with  Practical  Observations  for  every  day  in  the  Year.    By  C.  H.  V.  Bogatzky. 

WH  ITE—  MEDITATIONS  AND  ADDRESSES  ON  THE  SUBJECT  OF  PRAYER.  By  the  R«t. 
Hugh  White,  A.M., of  St.  Mary's  Parish,  Dublin. 

THE  BELIEVER  :  a  Series  of  Discourses.    By  the  same  author. 

PRACTICAL  REFLECTIONS  ON  THE  SECOND  ADVENT.    By  the  6ame  author. 

MY  SCHOOL-BOY  DAYS.    A  very  interesting  Juvenile  Boot 


carter's    publications. 

BONN  ET FAMILY  OF  BETHANY ;  or,  Meditations  on  the  Eleventh  Chapter  of  the  Gospel  ac- 
cording to  St.  John.  By  L.  Bonnet.  Translated  from  the  French.  With  an  introductory  Essay,  by 
Rev.  Hugh  White. 

.  MEDITATIONS  ON  THE  LORD'S  PRAYER.    By  the  Rev.  L.  Bonnet,  author  of  "The  Family  at 

Bethany  " 

AL.IQU  IS — THE  RETROSPECT;  or,  Review  of  Providential  Mercies ;  with  Anecdotes  of  various 
Characters.  By  Aliquis,  formerly  a  Lieutenant  in  the  Royal  Navy,  and  now  a  Minister  in  the  Estab- 
lished Church.     From  the  17th  Loudon  edition. 

KRUMMACH  E  R— THE  MARTYR  LAMB ;  or,  Christ  the  Representative  of  his  People  in  all 
Ages.     By  F.  W.  Krummacher,  D.D. 

ELIJAH  THE  TISHB1TE.    By  F.  W.  Krumuiacher,  D.D.,  author  of  "  The  Martyr  Lamb." 

JAY — THE  CHRISTIAN  CONTEMPLATED:  In  a  Course  of  Lectures,  delivered  in  Argyle  Chapel, 

Bath.    By  the  Rev.  Wm.  Jay. 
BROWNLE  E— THE  CHRISTIAN  FATHER  AT  HOME  ;  or,  A  Manual  of  Parental  Instruction. 

By  W.  C.  Brownlee,  D.D. 

BURN  S — CHRISTIAN  FRAGMENTS;  or,  Remarks  on  the  Nature,  Precepts,  and  Comforts  of  Reli- 
gion.    By  John  Burns,  M.D.,  F.R.S.,  Professor  of  Surgery  in  the  University  of  Glasgow,  &c. 

BICKERSTETH  —TREATISE  ON  PRAYER. 

WOODROOFF  E-MICHAEL  KEMP,  THE  HAPPY  FARMER'S  LAD.  A  Tale  of  Rustic 
Life,  illustrative  of  the  Spiritual  Blessings  and  Temporal  Advantage  of  Early  Piety.  By  Anne  Wood- 
rooffe. 

HEN  R  Y COMMUNICANT'S  COMPANION.  By  the  Rev.  Matthew  Henry.  With  an  Introduc- 
tory Essay,  by  the  Rev.  John  Brown,  Edinburgh. 

PI  KE— PERSUASIVES  TO  EARLY  PIETY. 

DO  D  D  R  I  DG  E  — RISE  AND  PROGRESS  OF  RELIGION  IN  THE  SOUL. 

SCO  U  G  A  L. WORKS  OF  REV.  HENRY  SCOUGAL;  consisting  of  the  Life  of  God  in  the  Soul, 

Sermons,  &c. 
BUCHANAN  —COMFORT  IN  AFFLICTION.    A  Series  of  Meditations.    By  the  Rev.  Jama 

Buchanan,  D.D. 
-j- AY  LO  R— MEMOIRS  AND  CORRESPONDENCE  OF  JANE  TAYLOR.    By  her  Brother,  Isaae 

Taylor. 

CONTRIBUTIONS  OF  Q.Q.    With  some  Pieces  not  before  published.    By  Jane  Taylor.    2  vols. 

CORRESPONDENCE  BETWEEN  A  MOTHER  AND  HER  DAUGHTER   AT  SCHOOL.    By 

Mrs.  Taylor  and  Jane  Taylor. 

. ORIGINAL  POEMS  FOR  INFANT  MINDS.    By  the  Taylor  Family. 

, DISPLAY.    A  Tale.    By  Jane  Taylor. 

ESSAYS  IN   RHYME  ON   MORALS  AND  MANNERS,  AND    POETICAL    REMAINS.     By 

Jane  Taylor. 
PRY — THE  SCRIPTURE  READER'S  GUIDE.    By  Caroline  Fry.    From  the  London  edition. 

HAMI  LTO  N— THANKFULNESS,  AND  OTHER  ESSAYS.  By  the  Rev.  James  Hamilton,  of 
London. 

.  life  IN  EARNEST.  Six  Lectures  on  Christian  Activity  and  Ardour.  By  the  Rev.  James  Ham- 
ilton. 

. .  THK  MOUNT'OF  OLIVES,  AND  OTHER   LECTURES  ON   PRAYER.    By  the  Rev.  James 

Hamilton. 

. .  H\RP  ON  THE  WILLOWS— Remembering  Zion-Farewell  to  Egypt— The  Church  in  the  House— 

The  Dew  of  Hermon— and  The  Destination  of  the  Jews.  By  the  Rev.  James  Hamilton,  of  London. 
From  the  forty-fifth  London  edition 

BE  ITH-  SORROWING,  YET  REJOICING;  or,  Narrative  of  Successive  Bereavements  in  a 
Minister's  Family.    By  the  Rev.  A.  Beith,  Stirling,  Scotland. 

SINCLAI  R  — CHARLIE  SEYMOUR ;  or,  the  Good  Aunt  and  the  Bad  Aunt.    By  Miss  Catharine 

Sinclair. 
p  J  K  E— TRUE  HAPPINESS  ;  or,  the  Excellence  and  Power  of  Early  Religion.     By  J .  G.  Pike,  author 

of  "  Persuasives  to  Early  Piety  "— "  Divine  Origin  of  Christianity,"  &c. 
t RELIGION  AND  ETERNAL  LIKE;  or,  Irreligion  and  Perpetual  Ruin,  the  only  Alternative  for 

Mankind.     By  the  same  author. 
. DIVINE  ORIGIN  OF  CHRISTIANITY.    By  the  same  author. 

BO  STO  N— CROOK  IN  THE  LOT.    By  Thomas  Boston. 

JERRAM-A  TRIBUTE  OF  PARENTAL  AFFECTION  TO  THE  MEMORY  OF  MY  BELOVEL) 
AND  ONLY  DAUGHTER,  HANNAH  JERRAM ;  with  a  Short  Account  of  the  Last  Illness  and  Death 
of  her  Elder  Brother.  Charles  Stranger  Jerram     By  Charles  Jerram,  A.M. 


CARTER     S      PUBLICATIONS. 

WHITECROS  S— ANECDOTES  ON  THE  SHORTER  CATECHISM.    By  John  Whitecrogi, 

Teacher,  Edinburgh. 

GRIFFITHS  —LIVE  WHILE  YOU  LIVE.    By  the  ReT.  Thomas  Griffiths,  AM.,  Homerton. 

BAXTER— A  CALL  TO  THE  UNCONVERTED.  Now  or  Never,  and  Fifty  Reasons.  By  Richard 
Baxter.     With  an  Introduction,  by  Dr.  Chalmers. 

J  AV — JUBILEE  MEMORIAL;  being  the  Sermons,  Meetings,  Presentations,  and  Full  Account  of  the 
Jubilee  Commemorating  the  Rev.  Wm.  Jay's  Fifty  Years'  Ministry  at  Argyle Chapel,  Bath. 

CUiyiMING  S— A  MESSAGE  FROM  GOD  TO  THINKING  MEN.    By.  Rev.  Mr.  Cummings. 

BU  N  BURY— GLORY,    GLORY,    GLORY!    AND    OTHER    NARRATIVES.    By  Miss  Selina 

Bunbury. 

BON  A  R— THE  NIGHT  OF  WEEPING;  or,  Words  for  the  Suffering  Family  of  God.  By  the  Rtf. 
Horatio  Bonar,  Kelso,  Scotland. 

HAWKER  —  ZION'S  PILGRIM ;  or,  the  Way  to  the  Heavenly  Canaan,  Familiarly  Illustrated.    By 

the  Rev.  Robert  Hawker.  D.D. 
MEMOIR  OF  SARAH  MARTIN. 

ALLEIN  E— GOSPEL  PROMISES;  being  a  Short  View  of  the  Great  and  Precious  Promises  of  the 
Gospel.    By  the  Rev.  Joseph  AUeine,  author  of  the  "  Alarm  to  the  Unconverted,"  Sea. 

D  O  D  D  R  I  D  G  E— THE  LIFE  OF  COL.  GARDINER.    By  Philip  Doddridge,  D.D 

H  E  N  R  Y— A  METHOD  OF  PRAYER.    By  Matthew  Henry. 

HOWELL- PERFECT  PEACE;  LETTERS-MEMORIAL  OF  THE  LATE  JOHN  WARREN 
HOWELL,  Esq.,  of  Bath.    By  the  Rev.  David  Pitcairn.     With  an  Introductory,  by  the  Rev.  John 

Stevenson 

BICKERSTETH  —A  TREATISE  ON  THE  LORD'S  SUPPER.  By  the  Rev.  Edward  Bicker- 
steth.  With  an  Introduction,  Notes,  and  an  Essay,  by  G.  T.  Bedell,  D.D.,  late  Rector  of  St.  Andrew'* 
Church,  Philadelphia. 

CAMERON  —FARMER'S  DAUGHTER.    A  Tale.    By  Mrs.  Cameron. 

COLQUHOU  N—  THE  WORLD'S  RELIGION,  AS  CONTRASTED  WITH  GENUINE 
CHRISTIANITY.    By  Lady  Colquhoun. 

CUNNINGHA  M— A  WORLD  WITHOUT  SOULS.    By  J.  W.  Cunningham,  Vicar  of  Harrow. 

ADVICE  TO  A  YOUNG  CHRISTIAN. 

C  EC  I  L— LIFE  OF  REV.  JOHN  NEWTON.    By  the  Rev.  Richard  Cecil,  A.M. 

K  E  N  N  E  D  Y— PROFESSION  IS  NOT  PRINCIPLE ;  or,  the  Name  of  Christian  is  not  Christianity. 
By  Grace  Kennedy,  author  of  "Hannah  Ross,"  &c. 

JESSY  ALLAN  THE  LAME  GIRL.    By  Grace  Kennedy. 

°OLLO  K — HELEN  OF  THE  GLEN.  A  Tale  of  the  Scotch  Covenanters.  By  Robert  Pollok,  author 
of  the  "  Course  of  Time,"  &c. 

PERSECUTED  FAMILY.    A  Narrative  of  the  Sufferings  of   the  Covenanters  in  the  Reign  of 

Charles  II.    By  Robert  Pollok,  author  of  the  "  Course  of  Time,"  &c. 

RALPH  GEMMELL;  or,  the  Banks  of  the  Irvine.    A  Tale  of  the  Scottish  Covenanters.    By  Robert 

Pollok. 

FOR  D — DECAPOLTS ;  or,  the  Individual  Obligation  of  Christians  to  save  Soulg  from  Death.    By  David 

E.  Ford.    Fifth  Edition. 
THE  SINNER'S  FRIEND.    From  the  87th  London  Edition,  completing  upwards  of  half  a  million.    Th« 

Sinner's  Friend  is  printed  in  sixteen  different  languages. 

RICHMON  D— MEMOIR  OF  HANNAH  SINCLAIR.     By  the  Rev.  Legh  Richmond. 

DUNCAN  —A  GLIMPSE  INTO  THE  WORLD  TO  COME,  IN  A  WAKING  DREAM.  By  the  late 
Geo.  B.  Phillips.    With  a  Memoir  by  Mrs.  Duncan. 

N  O  E  L— INFANT  PIETY.    A  Book  for  Little  Children.    By  the  Rev.  Baptist  W.  Noel,  M  A 

H  U  S  S— A  MEMOIR  OF  JOHN  HUSS.    Translated  from  the  German. 

D  '  A  U  B  I  G  N  E— LUTHER  AND  CALVIN  ;  or,  the  True  Spirit  of  the  Reformed  Church.    By.  J. 

H.  Merle  D'Aubigne,  author  of  the  "  History  of  the  Reformation,"  &c. 

OLD    HU  MPH  RE  Y—  MY  GRANDFATHER  GREGORY.    By  Old  Humphrey. 

MY  GRANDMAMA  GILBERT.    By  Old  Humphrey. 

BALCH,  BEECHER,  AND  SMYTH— GOD  IN  THE  STORM  A  Narrator* 
by  the  Rev.  L.  P.  W.  Balch— An  Address  by  Dr.  Beeeher— and  Sermon  by  Rev.  Thomas  Smyth,  D.D- 
delivered  on  board  the  Steamer  Great  Western,  after  the  severe  Storm  eucountered  on  her  Keowit 
Voyage. 


DATE  DUE 

■*•"■*, 

^.Vfmmm 

Sfe 

■ 

GAYLORD 

PRINTED  IN  USA. 

I! 


BS1450.119.B8  1849 
Exposition  of  Psalm  CXIX  :  a 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00068  9598 


ra»iiiiii)ii 


